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주석[칼빈] — 로마서 2장 · 율법과 심판

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칼빈 주석 · 섹션 28개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Therefore inexcusable art thou, O man. ]This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just before God, now attacks saintlings ( sanctulos ) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes them inexcusable, because they themselves knew the judgment of God, and yet transgressed the law; as though he said, “Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense.” For in what thou judgest another, etc. Besides the striking resemblance there is between the two Greek verbs, κρίνειν and κατακρίνειν (to judge and to condemn,) the enhancing of their sin ought to be noticed; for his mode of speaking is the same, as though he said, “Thou art doubly deserving of condemnation; for thou art guilty of the same vices which thou blamest and reprovest in others.” It is, indeed, a well-known saying, — that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others. For thou, judging, doest the same things : so it is literally; but the meaning is, “Though thou judgest, thou yet doest the same things.” And he says that they did them, because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account, — because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves. (62) (62) It is confessed by most that the illative , διὸ, at the beginning of the verse can hardly be accounted for. The inference from the preceding is not very evident. It is, in my view, an instance of Hebraism; and the reference is not to what has preceded, but to what is to come. It is not properly an illative, but it anticipates a reason afterwards given, conveyed by for, or, because. Its meaning will be seen in the following version: — On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself; for thou who condemnest doest the same things. The verb , κρίνω, has here the idea of condemning, or of passing judgments; to judge is not sufficiently distinct. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-1

Source

"그러므로 남을 판단하는 사람아, 네가 핑계하지 못할지니라." 이 책망은 위선자들을 향한 것이다. 그들은 외적 경건의 화려함으로 사람들의 눈을 현혹시키고, 하나님께 충분한 만족을 드린 것처럼 자신들이 하나님 앞에 받아들여진다고 생각한다. 따라서 바울은 더 심각한 악들을 언급한 뒤, 하나님 앞에서 의로운 자가 없음을 증명하기 위해, 첫 번째 목록에 포함될 수 없었던 이런 종류의 위선자들을 공격한다.

추론은 너무 단순하고 명백하다. 그들 자신이 하나님의 심판을 알면서도 율법을 어겼기 때문에 핑계할 수 없다. 마치 이렇게 말하는 것과 같다. "너는 다른 이들의 악에 동의하지 않았고, 심지어 공공연히 악들의 적이요 책망자처럼 보이기도 했다. 그러나 진정으로 자신을 살피고 하나님의 심판대의 검사에 복종한다면, 너도 그것들에서 자유롭지 않으므로 아무런 변명도 내놓을 수 없다."

"네가 남을 판단하는 것으로 자신을 정죄함이라"는 표현에서 두 그리스어 동사 κρίνειν(판단하다)과 κατακρίνειν(정죄하다)이 서로 닮아 있을 뿐만 아니라, 그들의 죄를 강화하는 것도 주목해야 한다. 마치 이렇게 말하는 것과 같다. "너는 이중으로 정죄받아 마땅하다. 왜냐하면 다른 이들에게서 비난하고 책망하는 바로 그 악들에 자신도 죄가 있기 때문이다." 다른 이들의 삶을 면밀히 들여다보는 자들이 스스로 결백과 절제와 모든 덕을 주장한다는 것은 잘 알려진 사실이다. 자신들이 다른 이들에게서 고치려 하는 것과 동일한 것들을 자신들에게는 허용하는 자들은 아무런 용서도 받을 자격이 없다.

원주석

2절 카드 ↗

2. But we know that the judgment of God, etc. The design of Paul is to shake off from hypocrites their self-complacencies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless; for a far different trial awaits them in heaven. But as he charges them with inward impurity, which, being hid from the eyes of men, cannot be proved and convicted by human testimonies, he summons them to the tribunal of God, to whom darkness itself is not hid, and by whose judgment the case of sinners, be they willing or unwilling, must be determined. Moreover, the truth of judgment will in two ways appear, because God will punish sin without any respect of persons, in whomsoever it will be found; and he will not heed outward appearances, nor be satisfied with any outward work, except what has proceeded from real sincerity of heart. It hence follows, that the mask of feigned sanctity will not prevent him from visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom; for truth in Hebrew means often the inward integrity of the heart, and thus stands opposed not only to gross falsehood, but also to the outward appearance of good works. And then only are hypocrites awakened, when they are told that God will take an account, not only of their disguised righteousness, but also of their secret motives and feelings. (63) (63) “According to truth ” — κατὰ ἀλήθειαν, means, according to the true state of the case, without any partiality, or according to what is just and equitable; so [ Grotius ] takes it. Its corresponding word in Hebrew, אמת , is sometimes rendered δικαιοσύνμ, It is found opposed to ἀδικία in 1 Corinthians 13:6 . The expression here may be deemed to be the same in meaning with δικαιοκρισία — righteous judgment, in verse 5. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-2

Source

"이런 일을 행하는 자에게 하나님의 심판이 진리대로 되는 줄 우리가 아노라." 바울의 목적은 위선자들에게서 자기만족을 빼앗는 것이다. 세상의 칭찬을 받고 스스로 죄 없다고 여기더라도 실제로 아무것도 얻을 수 없다는 것을 알게 하기 위함이다. 하늘에서는 전혀 다른 재판이 그들을 기다리고 있기 때문이다. 그는 그들을 하나님의 심판대로 소환한다. 사람의 눈에 숨겨진 내면의 불순함도 하나님께는 숨겨질 수 없기 때문이다.

심판의 진실성은 두 가지 방식으로 나타날 것이다. 첫째, 하나님은 죄가 발견되는 곳이면 어디서든 사람을 존중하지 않고 죄를 벌하실 것이다. 둘째, 그분은 외적 모습에 주의를 기울이거나, 마음의 진정한 성실함에서 나오지 않은 어떤 외적 행위에도 만족하지 않으실 것이다. 그러므로 꾸며진 경건의 가면이 비밀스러운 악을 심판하시는 것을 막을 수 없다. 이것이 히브리어 표현법이다. 히브리어에서 '진리'는 종종 마음의 내적 성실함을 의미하며, 선행의 외적 모습뿐만 아니라 심지어 겉으로 드러나는 선행 자체에도 대립된다.

원주석

3절 카드 ↗

3. And thinkest thou, O man, etc. As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view — that they could not deny their iniquity, if they examined themselves and submitted to the scrutiny of God’s tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God’s judgment. That thou shalt escape, etc. This argument is drawn from the less; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical meaning that he repeats the word man ; it is for the purpose of presenting a comparison between man and God. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-3

Source

"이런 일을 행하는 자를 판단하고도 같은 일을 행하는 사람아." 수사학자들은 범죄가 증명되기 전에 강한 책망으로 나아가서는 안 된다고 가르치기 때문에, 바울이 아직 자신이 제기한 혐의를 증명하지 않은 상태에서 그토록 혹독한 비난을 가한 것을 경솔하다고 여기는 이들이 있을 수 있다. 그러나 사실은 다르다. 바울은 사람들 앞에서 혐의를 제기한 것이 아니라, 양심의 심판에 호소했기 때문이다. 자신들을 살피고 하나님의 심판대의 검사에 복종한다면 자신들의 불의를 부인할 수 없다는 것, 그것을 그는 증명된 것으로 여겼다. 그리고 그토록 날카롭고 엄격하게 그들의 꾸며진 경건함을 책망하는 것이 절박하게 필요했다. 이런 부류의 사람들은 자신들에 대한 허황된 자신감을 강제로 흔들어 깨우지 않으면 놀라운 안일함으로 자신을 신뢰하기 때문이다.

"네가 하나님의 심판을 피할 줄로 생각하느냐." 이 논거는 소에서 대로 나아가는 것이다. 우리의 죄들이 사람들의 심판에 종속되어 있다면, 더욱이 모든 이의 유일한 참된 심판자이신 하나님의 심판에 종속되어 있다. 사람들은 악한 행위를 정죄하도록 신적 본능으로 이끌린다. 그러나 이것은 단지 신적 심판의 희미하고 어슴푸레한 모양일 뿐이다. 따라서 다른 이들이 자신들의 심판을 피하도록 허용하지 않으면서도 하나님의 심판을 피할 수 있다고 생각하는 자들은 극도로 어리석다.

원주석

4절 카드 ↗

4. Dost thou despise the riches? etc. It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, ( dilemma ,) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord’s kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them. Not knowing that the goodness of God, etc. For the Lord by his kindness shows to us, that it is he to whom we ought turn, if we desire to secure our wellbeing, and at the same time he strengthens our confidence in expecting mercy. If we use not God’s bounty for this end, we abuse it. But yet it is not to be viewed always in the same light; for when the Lord deals favorably with his servants and gives them earthly blessings, he makes known to them by symbols of this kind his own benevolence, and trains them up at the same time to seek the sum and substance of all good things in himself alone: when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness; he yet does not testify that he is already propitious to them, but, on the contrary, invites them to repentance. But if any one brings this objection — that the Lord sings to the deaf as long as he does not touch inwardly their hearts; we must answer — that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses, leads , rather than invites, for it is more significant; I do not, however, take it in the sense of driving, but of leading as it were by the hand. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-4

Source

"혹 네가 하나님의 인자하심이 너를 인도하여 회개하게 하심을 알지 못하여 그의 인자하심과 용납하심과 길이 참으심이 풍성함을 멸시하느냐." 어떤 이들이 생각하는 것처럼 여기에 두 근거의 결론적인 논거(딜레마)가 있다고 보이지 않고, 반론을 미리 차단하는 것으로 본다. 위선자들은 흔히 번영 앞에서 자신들의 선한 행위로 주님의 친절함을 받을 자격이 있다고 생각하는 것처럼 들떠 있고, 이렇게 더욱 하나님을 경멸하는 데 강퍅해진다.

바울은 그들의 오만함을 미리 막고, 반대 이유에서 취한 논거로 그들의 외적 번영 때문에 하나님이 그들에게 은혜를 베푸신다고 생각할 근거가 없음을 증명한다. 하나님의 인자하심의 목적은 전혀 다르기 때문이다. 그것은 죄인들을 자신에게로 회심시키는 것이다. 그러므로 하나님에 대한 두려움이 지배하지 않는 곳에서 번영으로 인한 자신감은 그분의 크신 선하심에 대한 경멸이자 조롱이다. 따라서 이 생애에서 하나님이 은혜를 베푸신 자들에게 더 무거운 형벌이 내려질 것이다. 하나님의 부성적 초청을 거부했기 때문이다.

"하나님의 인자하심이 너를 인도하여 회개하게 하심을 알지 못하여." 주님은 자신의 인자하심으로 우리에게 우리의 행복을 확보하기 위해 돌아가야 할 분이 바로 그분임을 보여 주시며, 동시에 자비를 기대하는 우리의 신뢰를 강화하신다. 우리가 이 목적을 위해 하나님의 은혜를 사용하지 않으면, 우리는 그것을 남용하는 것이다. 주님이 자신의 종들에게 은혜를 베풀고 지상의 복을 주실 때, 그분은 그러한 표징들을 통해 자신의 인자하심을 알리시고, 그들이 그분 안에서만 모든 좋은 것의 합계와 실질을 구하도록 훈련하신다. 그분이 자신의 율법을 어기는 자들에게 같은 관용을 베푸실 때, 그 목적은 인자하심으로 그들의 패역함을 부드럽게 하시기 위함이다.

원주석

5절 카드 ↗

5. But according to thy hardness, etc. When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord. (65) This is a remarkable passage: we may hence learn what I have already referred to — that the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their condemnation; for an account of them all will be required: and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God’s bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure. For the day, etc. ; literally, in the day; but it is put for εἰς ἡμέραν , for the day. The ungodly gather now the indignation of God against themselves, the stream of which shall then be poured on their heads: they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror. “A day of wrath,” saith Zephaniah, “shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind.” ( Zephaniah 1:15 .) You have a similar description in Joel 2:2 , etc. And Amos exclaims, “Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light.” ( Amos 5:18 .) Farther, by adding the word revelation, Paul intimates what this day of wrath is to be, — that the Lord will then manifest his judgment: though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it; for the books shall then be opened; the sheep shall then be separated the goats, and the wheat shall be cleansed from the tares. (65) What follows in the text, according to [ Calvin ], is this, “ et Corinthians pœni tere nescium — and a heart that knoweth not to repent ;” καὶ ἀμετανοητον καρδίαν, which [ Schleusner ] renders thus, “ animus, qui omnem emendationem respuit — a mind which rejects every improvement.” It is an impenitable rather than “an impenitent heart,” that is, a heart incapable of repenting. See Ephesians 4:19 . — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-5

Source

"네 완악한 마음을 따라 진노의 날 곧 하나님의 의로우신 심판이 나타나는 그 날에 임할 진노를 네 자신을 위하여 쌓는도다." 우리가 주님의 권고에 대해 완악해지면 회개치 않음이 따른다. 회개에 마음을 쓰지 않는 자들은 공개적으로 주님을 격동시킨다.

이것은 주목할 만한 구절이다. 우리는 여기서 내가 앞서 언급한 것을 배울 수 있다. 즉 경건치 않은 자들은 이 세상에 사는 동안 날마다 더 무거운 하나님의 심판의 무게를 자신에게 쌓을 뿐만 아니라, 그들이 계속 누리는 하나님의 선물들도 그들의 정죄를 더할 것이다. 그것들 모두에 대한 책임이 요구될 것이기 때문이다. 그때에는 하나님의 인자하심으로 인해 반드시 개선되었어야 했음에도 그것을 통해 오히려 더 나빠진 것이 그들에게 극도의 악으로 정당하게 귀속될 것임이 밝혀질 것이다.

"진노의 날"이라는 표현은 최후 심판의 날을 가리키는데, 경건치 않은 자들에 관해 말할 때 그렇게 불린다. 그러나 신자들에게는 구속의 날이 될 것이다. "나타나는"이라는 표현을 덧붙임으로써 바울은 이 진노의 날이 무엇인지 암시한다. 즉 주님이 그때 자신의 심판을 나타내실 것이다. 그분은 날마다 그것의 어떤 표시들을 주시지만, 그 날까지 명확하고 완전한 계시를 유보하고 붙들고 계신다. 그때 책들이 열릴 것이고, 양과 염소가 분리될 것이며, 밀이 가라지에서 정결하게 될 것이다.

원주석

6절 카드 ↗

6. Who will render to every one, etc. As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that which is of account before God; and he did this, lest they should feel confident that it was enough to pacify him, if they brought words and trifles, or leaves only. But there is not so much difficulty in this verse, as it is commonly thought. For the Lord, by visiting the wickedness of the reprobate with just vengeance, will recompense them with what they have deserved: and as he sanctifies those whom he has previously resolved to glorify, he will also crown their good works, but not on account of any merit: nor can this be proved from this verse; for though it declares what reward good works are to have, it does yet by no means show what they are worth, or what price is due to them. And it is an absurd inference, to deduce merit from reward. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-6

Source

"하나님께서 각 사람에게 그 행한 대로 보응하시되." 그는 맹목적인 작은 성인들(外形的 경건한 자들)을 상대해야 했는데, 그들은 어떤 빈 행위들의 위장으로만 덮여 있으면 마음의 악함이 잘 가려진다고 생각했다. 그래서 바울은 행위들의 의의 참된 성격, 즉 하나님 앞에서 가치 있는 것이 무엇인지를 지적했다. 그들이 단지 말이나 사소한 것들이나 잎사귀만 가져와도 하나님을 달랠 수 있다는 자신감을 갖지 못하도록 하기 위함이다.

그러나 이 구절에는 일반적으로 생각되는 것처럼 그렇게 큰 어려움이 없다. 주님은 패역한 자들의 악함을 의로운 복수로 심판하심으로써 그들이 받아 마땅한 것을 갚으실 것이다. 그리고 그분이 미리 영화롭게 하기로 정하신 자들을 거룩하게 하시므로, 그들의 선한 행위에도 상을 주실 것이다. 그러나 어떤 공로 때문이 아니다. 이 구절에서 그것을 증명할 수는 없다. 이 구절이 선한 행위들이 받게 될 보상이 무엇인지를 선언하지만, 그것들이 얼마나 가치가 있는지, 또는 그것들에 어떤 대가가 마땅한지를 보여 주지는 않기 때문이다. 그리고 보상에서 공로를 이끌어 내는 것은 불합리한 추론이다.

원주석

7절 카드 ↗

7. To them indeed, who by perseverance, etc. ; literally, patience; by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord; but he strives by numberless hinderances to impede them, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honour, he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is contained in the paraphrase given in these words. The meaning then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immortality. (66) (66) It has appeared to some difficult to reconcile this language with the free salvation which the gospel offers, and to obviate the conclusion which many are disposed to draw from this passage — that salvation is by works as well as by faith. To this objection [ Pareus ] answers, that the Apostle speaks here of salvation by the works of the law, not indeed as a thing possible, which he subsequently denies, but as a declaration of what it is, that he might thereby show the necessity of a gratuitous salvation which is by faith only. And this is the view which Mr. [ Haldane ] takes. But there is no need of having recourse to this hypothesis: for whenever judgment is spoken of even in the New Testament, it is ever represented in the same way, as being regulated in righteousness, according to the works of every individual. See Acts 17:31 ; 2 Corinthians 5:10 ; Colossians 3:24 ; Revelation 20:12 ; Revelation 22:12 . It will be a judgment , conducted according to the perfect rule of justice, with no respect of persons, with no regard to individuals as such, whether high or low, much or little favored as to outward privileges, but according to what their conduct has been, under the circumstances of their case. The rule, if heathens, will be the law of nature; if Jews, the law which had been given them. Judgment, as to its character, will be still the same to those under the gospel; it will be according to what the gospel requires. — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-7

Source

"참고 선을 행하여 영광과 존귀와 썩지 아니함을 구하는 자에게는 영생으로 하시고." 인내로써가 아닌, 참음으로써라고 문자적으로 되어 있다. 이 단어는 무언가를 더 표현한다. 인내는 끊임없이 선을 행하는 데 지치지 않는 것이지만, 여러 시험에 눌려도 굳건함을 유지하는 참음도 성도들에게 요구된다. 사탄은 그들이 자유롭게 주님께 나아오도록 허용하지 않고, 수많은 방해물로 그들을 막고 올바른 길에서 벗어나게 하려 한다.

신자들이 선한 행위를 지속함으로써 영광과 존귀를 구한다고 말할 때, 그가 의미하는 것은 그들이 하나님의 은혜 외에 다른 무언가를 열망하거나, 더 높거나 더 탁월한 무언가를 얻으려 한다는 것이 아니다. 다만 그들은 그분을 구하면서 동시에 그분의 왕국의 축복을 위해 힘쓸 수밖에 없다. 의미는 이것이다. 즉 주님은 선한 행위들에 주의를 기울임으로써 불멸을 얻으려 힘쓰는 자들에게 영생을 주실 것이다.

원주석

8절 카드 ↗

8. But to those who are contentious, etc. There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — “The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death.” Then the conclusion might be joined, — “That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery.” There is another thing, — These words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt: here spiritual wisdom is to be sought, conveyed in a plain and simple style. (67) Contention is mentioned here for rebellion and stubbornness; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and struggle against God’s word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient persons obey or serve iniquity; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the character of the words induces me to render them; for θυμος in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow [ Erasmus ]. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first; for they who perceive that God is displeased and angry with them are immediately filled with confusion. We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more effectually strike men with the fear of God’s wrath, and sharpen their desire for obtaining grace through Christ: for we never fear God’s judgment as we ought, except it be set as it were by a lively description before our eyes; nor do we really burn with desire for future life, except when roused by strong incentives, ( multis flabellis incitati — incited by many fans.) (67) With regard to the construction of this passage, 6-10, it may be observed, that it is formed according to the mode of Hebrew parallelism, many instances of which we meet with even in the prose writings of the New Testament. None of the ancients, nor any of the moderns, before the time of [ Bishop Lowth ] , understood much of the peculiar character of the Hebrew style. All the anomalies, noticed by [ Calvin ] , instantly vanish, when the passage is so arranged, as to exhibit the correspondence of its different parts. It consists of two general portions; the first includes three verses, Romans 2:6 ; the other, the remaining three Romans 2:9 . The same things are mainly included in both portions, only in the latter there are some things additional, and explanatory, and the order is reversed, so that the passage ends with what corresponds with its beginning. To see the whole in a connected form, it is necessary to set it down in lines, in the following manner — 6. Who will render to each according to his works, — 7. To those indeed, who, by perseverance in well — doing, Seek glory and honor and immortality, — Eternal life 8. But there shall be to them who are contentious And obey not the truth, but obey iniquity, —Indignation and wrath: Then follow the same things, the order being reversed — 9. Distress and anguish shall be on every soul of man that worketh evil, — On the Jew first, and then on the Greek; 10. But glory and honor and peace, To every one who worketh good, — To the Jew first and then to the Greek; 11. For there is no respect of persons with God. The idea in the last and the first line is essentially the same. This repetition is for the sake of producing an impression. The character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honor, and immortality, and their reward is to be eternal life: the character of the wicked is that of being contentious, disobedient to the truth, and obedient to unrighteousness, and their reward is to be indignation and wrath. The character of the first, in the second part, is, that they work good; and of the other, that they work evil: and the reward of the first is glory, honor, and peace, and the reward of the other, distress and anguish; which are the effects of indignation and wrath, as glory honor, and peace are the fruits or the constituent parts of eternal life. It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-8

Source

"오직 당을 지어 진리를 따르지 아니하고 불의를 따르는 자에게는 진노와 분노로 하시리라." 이 구절에는 약간의 불규칙성이 있다. 먼저는 담론의 흐름이 끊겨 있기 때문이다. 두 번째 대조의 절은 이렇게 연결되어야 할 것이었다. "주님은 선한 행위들을 지속함으로써 영광과 존귀와 불멸을 구하는 자들에게 영생을 갚으실 것이다. 그러나 당을 지어 불순종하는 자들에게는 영원한 사망을." 그리고 결론이 연결될 수 있었을 것이다. "전자를 위해서는 영광과 존귀와 썩지 않음이 준비되어 있고, 후자를 위해서는 진노와 고통이 쌓여 있다."

"다툼"은 여기서 반역과 완고함을 가리킨다. 바울이 상대하는 위선자들은 자신들의 심각하고 태만한 자기방종으로 하나님을 조롱했기 때문이다. '진리'는 단순히 하나님의 계시된 뜻을 의미하며, 그것만이 진리의 빛이다. 경건치 않은 모든 자들의 특성은 불의의 종이 되기를 선호하는 것이다. 그들이 어떤 순종을 가장하더라도, 하나님의 말씀에 맞서 패역하게 항의하고 싸우는 것을 결코 멈추지 않는다. 다툼을 불순종에 가장 적합한 형벌이다. 하나님의 섬김을 견디지 못하는 자들이 죄의 종이 된다.

원주석

9절 카드 ↗

9. To the Jew first, etc. He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in preference to others, both the promises and the threatenings of the law; as though he had said, “This is the universal rule of the divine judgment; it shall begin with the Jews, and it shall include the whole world.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-9

Source

"악을 행하는 각 사람의 영에는 환난과 곤고가 있으리니 먼저는 유대인에게요 그리고 헬라인에게며." 바울은 유대인을 이방인과 단순히 대조시키고 있다. "헬라인"이라고 부르는 자들을 이어서 곧 이방인이라 부를 것이기 때문이다. 그러나 유대인이 우선권을 가진다. 그들이 다른 이들보다 율법의 약속과 경고를 선호하여 받았기 때문이다. 마치 이렇게 말하는 것과 같다. "이것이 신적 심판의 보편적 규칙이다. 그것은 유대인에게서 시작하여 전 세계를 포함할 것이다."

원주석

11절 카드 ↗

11. There is no respect of persons, etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but that they are both without any distinction exposed to eternal death. The Gentiles pretended ignorance as their defense; the Jews gloried in the honor of having the law: from the former he takes away their subterfuge, and he deprives the latter of their false and empty boasting. There is then a division of the whole human race into two classes; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word person is taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When therefore thou readest, that God is no respecter of persons, understand that what he regards is purity of heart or inward integrity; and that he hath no respect for those things which are wont to be highly valued by men, such as kindred, country, dignity, wealth, and similar things; so that respect of persons is to be here taken for the distinction or the difference there is between one nation and another. (68) But if any hence objects and says, “That then there is no such thing as the gratuitous election of God;” it may be answered, That there is a twofold acceptation of men before God; the first, when he chooses and calls us from nothing through gratuitous goodness, as there is nothing in our nature which can be approved by him; the second, when after having regenerated us, he confers on us his gifts, and shows favor to the image of his Son which he recognizes in us. (68) The word προσωποληψία, respect of persons, is found in three other places, Ephesians 6:9 ; Colossians 3:25 ; and James 2:1 ; and in these the reference is to conditions in life. In Acts 10:34 , the word is in another form προσωπολήπτης, a respecter of persons, and as a verb in James 2:9 . The full phrase is πρόσωπον λαμβάνω, as found in Luke 20:21 , and Galatians 2:6 . It is a phrase peculiar to the Hebrew language, and means literally, to lift up or regard faces, that is, persons, נשא פנים . See Leviticus 19:15 ; Deuteronomy 10:17 ; 2 Chronicles 19:7 An argument has been hence taken to oppose the doctrine of election; but this is to apply to a particular thing what belongs entirely and exclusively to another. This belongs to the administration of justice, but election is the exercise of mercy. Even [ Grotius ] admits, that God manifests a difference in bestowing benefits, but not in exercising Judgment. Indeed, in the present instance, with regard to the subject handled by the Apostle, there was a manifest difference; the Gentile had only the law of nature, but the Jew had a revealed law. Yet when brought to judgment there was to be no respect of persons, each was to be judged impartially according to the circumstances of his condition. And further, election does not proceed on the principle of showing respect of persons, that is, of regarding men according to their privileges or outward circumstances, or kindred or relation in life, or any thing in man; but its sole and exclusive ground or reason is the good pleasure of God. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-11

Source

"이는 하나님께서 외모로 사람을 취하지 아니하심이라." 이때까지 그는 일반적으로 모든 사람을 죄인으로 고발했다. 이제 유대인들과 이방인들을 각각 따로 고발하기 시작한다. 그리고 그는 그들 사이에 차이가 있다는 것이 반론이 될 수 없으며, 둘 다 아무 구별 없이 영원한 사망에 노출되어 있음을 가르친다. 이방인들은 무지를 방어로 내세웠고, 유대인들은 율법을 가진 명예를 자랑했다. 전자에게서 그는 그들의 구실을 빼앗고, 후자에게서는 그들의 거짓되고 공허한 자랑을 빼앗는다.

"외모"라는 단어는 성경에서 가치나 존귀를 가진 것으로 여겨지는 모든 외적인 것들을 가리킨다. 그러므로 하나님이 사람의 외모를 보지 않으신다는 것을 읽을 때, 그분이 보시는 것은 마음의 순수함 혹은 내적 성실함이라는 것을 이해해야 한다. 친족·나라·지위·재산 등 사람들에게 높이 평가되는 것들은 그분이 주목하지 않으신다. 여기서 외모를 취함은 한 민족과 다른 민족 사이의 구별이나 차이를 의미한다.

원주석

12절 카드 ↗

12. Whosoever have sinned without law, (69) etc. In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though he had said — that the knowledge of a written law was not necessary for the just condemnation of a sinner. See then what kind of advocacy they undertake, who through misplaced mercy, attempt, on the ground of ignorance, to exempt the nations who have not the light of the gospel from the judgment of God. Whosoever have sinned under the law, etc. As the Gentiles, being led by the errors of their own reason, go headlong into ruin, so the Jews possess a law by which they are condemned; (70) for this sentence has been long ago pronounced, “Cursed are all they who continue not in all its precepts.” ( Deuteronomy 27:26 .) A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law. (69) Ανόμως commonly means unlawfully, wickedly, lawlessly; but here, as it is evident from the context, it signifies to be without law. The adjective ἀνόμος is also used once in this sense in 1 Corinthians 9:21 . — Ed. (70) The word “condemned” would be better in the text than “judged;” it would then more plainly correspond with the former part, where the word “perished” is used: and that it means “condemned” is evident, for those who have “sinned” are the persons referred to. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-12

Source

"무릇 율법 없이 범죄한 자는 또한 율법 없이 망하고 무릇 율법이 있고 범죄한 자는 율법으로 말미암아 심판을 받으리라." 이 단락의 앞부분에서 그는 이방인들을 공격한다. 그들에게는 주님으로부터 율법을 선포하고 확정할 모세가 주어지지 않았지만, 이 생략이 그들의 죄에 대해 사형 판결을 받지 않아도 될 이유가 된다고는 부인한다. 마치 이렇게 말하는 것과 같다. "기록된 율법의 지식이 죄인의 정당한 정죄를 위해 필요한 것이 아니다."

"무릇 율법이 있고 범죄한 자는." 이방인들이 자신들의 이성의 오류에 이끌려 멸망으로 치닫듯이, 유대인들은 그들이 정죄를 받는 율법을 소유하고 있다. "자신들의 모든 규례를 계속해서 지키지 아니하는 자들은 모두 저주를 받는다"는 판결이 오래전에 선포되었기 때문이다(신 27:26). 그렇다면 유대인 죄인들에게는 더 나쁜 상황이 기다리고 있다. 그들의 정죄가 이미 자신들의 율법 안에 선언되어 있기 때문이다.

원주석

13절 카드 ↗

13. For the hearers of the law, etc. This anticipates an objection which the Jews might have adduced. As they had heard that the law was the rule of righteousness, ( Deuteronomy 4:1 ,) they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of no such consequence, that any one should on that account lay claim to righteousness, but that works must be produced, according to this saying, “He who will do these shall live in them.” The import then of this verse is the following, — “That if righteousness be sought from the law, the law must be fulfilled; for the righteousness of the law consists in the perfection of works.” They who pervert this passage for the purpose of building up justification by works, deserve most fully to be laughed at even by children. It is therefore improper and beyond what is needful, to introduce here a long discussion on the subject, with the view of exposing so futile a sophistry: for the Apostle only urges here on the Jews what he had mentioned, the decision of the law, — That by the law they could not be justified, except they fulfilled the law, that if they transgressed it, a curse was instantly pronounced on them. Now we do not deny but that perfect righteousness is prescribed in the law: but as all are convicted of transgression, we say that another righteousness must be sought. Still more, we can prove from this passage that no one is justified by works; for if they alone are justified by the law who fulfill the law, it follows that no one is justified; for no one can be found who can boast of having fulfilled the law. (71) (71) On the expression “hearers of the law,” [ Stuart ] has these remarks — “The Apostle here speaks of οἱ ἀκροαταὶ τοῦ νόμου, because the Jews were accustomed to hear the Scriptures read in public; but many of them did not individually possess copies of the sacred volume which they could read.” return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-13

Source

"하나님 앞에서는 율법을 듣는 자가 의인이 아니요 오직 율법을 행하는 자라야 의롭다 하심을 얻으리니." 이것은 유대인들이 제기할 수 있었던 반론을 미리 막는 것이다. 그들은 율법이 의의 규범이라는 것을 들었으므로(신 4:1), 단순한 그 지식을 자랑했다. 이 오해를 막기 위해, 바울은 율법을 듣거나 그것에 대한 어떤 지식을 갖는 것이 의로움을 주장할 근거가 되지 않는다고 선언한다. 다만 행위들이 나와야 한다. "이것들을 행하는 자는 그것들 안에서 살리라"는 말씀에 따라서다.

이 구절의 의미는 다음과 같다. 율법으로부터 의로움을 구한다면, 율법이 성취되어야 한다. 율법의 의는 행위들의 완전함에 있기 때문이다. 행위들의 칭의를 세우기 위해 이 구절을 왜곡하는 자들은 어린아이들에게도 비웃음을 받아 마땅하다. 그러므로 그토록 공허한 궤변을 폭로하기 위해 긴 논의를 도입하는 것은 부적절하고 불필요하다. 사도는 단지 유대인들에게 율법의 결정, 즉 그들이 율법을 성취하지 않으면 율법으로 의롭게 될 수 없고, 범하면 즉시 저주가 선포된다는 것을 강조하고 있을 뿐이다. 우리는 율법에 완전한 의가 규정되어 있다는 것을 부정하지 않는다. 그러나 모든 사람이 범법의 죄인으로 드러나므로, 다른 의로움을 구해야 한다고 말한다. 더 나아가, 이 구절에서 아무도 행위로 의롭게 되지 않는다는 것을 증명할 수 있다. 율법을 성취하는 자들만이 율법으로 의롭게 된다면, 아무도 의롭게 되지 않는다는 것이 따른다. 율법을 성취했다고 자랑할 수 있는 자는 찾을 수 없기 때문이다.

원주석

14절 카드 ↗

14. For when the Gentiles, etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a greater love towards him. He indeed shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness: for there is no nation so lost to every thing human, that it does not keep within the limits of some laws. Since then all nations, of themselves and without a monitor, are disposed to make laws for themselves, it is beyond all question evident that they have some notions of justice and rectitude, which the Greeks call preconceptions προληψεις , and which are implanted by nature in the hearts of men. They have then a law, though they are without law: for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just; as they could not otherwise distinguish between vice and virtue; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honoring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were instructed, so that they were a law to themselves. (72) (72) As to the phrase, “these are a law unto themselves,” [ Venema ] adduces classical examples — πᾶν τὸ βέλτιστον φαινόμενον ἔστω σοι νόμος ἀπαράβατος “Whatever seems best, let it be to thee a perpetual law.” — Epict. in Ench . , c. 75 . “τὸ μὲν ορθὸν νόμος ἐστὶ βασιληκός What is indeed right, is a royal law.” — [ Plato ] in Min., page 317. The heathens themselves acknowledged a law of nature. [ Turrettin ] quotes a passage from a lost work of [ Cicero ], retained by [ Lactantius ] , which remarkably coincides with the language of Paul here — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-14

Source

"율법 없는 이방인이 본성으로 율법의 일을 행할 때에는 이 사람은 율법이 없어도 자기가 자기에게 율법이 되나니." 이제 그는 앞 절을 증명하는 것을 진술한다. 그는 단순히 주장만으로 우리를 정죄하고 우리에게 하나님의 의로운 심판을 선언하는 것만으로 충분하다고 생각하지 않았다. 이유들로 그것을 증명하여 그리스도에 대한 더 큰 소원과 그분을 향한 더 큰 사랑을 우리 안에 불러일으키기 위해 나아간다.

그는 이방인들이 무지를 핑계로 삼는 것이 허사임을 보여 준다. 자신들의 행위들로 어떤 의의 규범을 가지고 있음을 증명하기 때문이다. 온 인류에 대해 완전히 잃어버린 민족, 어떤 법률의 한계 안에서 자신들을 유지하지 않는 민족은 없다. 모든 민족이 스스로, 지도자 없이, 자신들을 위해 법률을 제정하는 경향이 있으므로, 그들이 옳고 의로운 것에 대한 어떤 관념들을 가지고 있음이 의심할 여지 없이 명백하다. 그리스인들이 선입견(προλήψεις)이라 부르고 자연으로 사람들의 마음에 심어진 것들이다. 그들은 율법 없이도 율법을 가지고 있다. 기록된 율법은 없지만, 옳고 의로운 것에 대한 지식이 전혀 없지는 않기 때문이다.

원주석

15절 카드 ↗

15. Who show the work of the law (73) written, etc. ; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest. He means not that it was so engraven on their will, that they sought and diligently pursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be worshipped? Why were they ashamed of adultery and theft, except that they deemed them evils? Without reason then is the power of the will deduced from this passage, as though Paul had said, that the keeping of the law is within our power; for he speaks not of the power to fulfill the law, but of the knowledge of it. Nor is the word heart to be taken for the seat of the affections, but only for the understanding, as it is found in Deuteronomy 29:4 , “The Lord hath not given thee a heart to understand;” and in Luke 24:25 , “O foolish men, and slow in heart to believe.” Nor can we conclude from this passage, that there is in men a full knowledge of the law, but that there are only some seeds of what is right implanted in their nature, evidenced by such acts as these — All the Gentiles alike instituted religious rites, they made laws to punish adultery, and theft, and murder, they commended good faith in bargains and contracts. They have thus indeed proved, that God ought to be worshipped, that adultery, and theft, and murder are evils, that honesty is commendable. It is not to our purpose to inquire what sort of God they imagined him to be, or how many gods they devised; it is enough to know, that they thought that there is a God, and that honor and worship are due to him. It matters not whether they permitted the coveting of another man’s wife, or of his possessions, or of any thing which was his, — whether they connived at wrath and hatred; inasmuch as it was not right for them to covet what they knew to be evil when done. Their conscience at the same time attesting, etc. He could not have more forcibly urged them than by the testimony of their own conscience, which is equal to a thousand witnesses. By the consciousness of having done good, men sustain and comfort themselves; those who are conscious of having done evil, are inwardly harassed and tormented. Hence came these sayings of the heathens — “A good conscience is the widest sphere; but a bad one is the cruelest executioner, and more fiercely torments the ungodly than any furies can do.” There is then a certain knowledge of the law by nature, which says, “This is good and worthy of being desired; that ought to be abhorred.” But observe how intelligently he defines conscience: he says, that reasons come to our minds, by which we defend what is rightly done, and that there are those which accuse and reprove us for our vices; (74) and he refers this process of accusation and defense to the day of the Lord; not that it will then first commence, for it is now continually carried on, but that it will then also be in operation; and he says this, that no one should disregard this process, as though it were vain and evanescent. And he has put, in the day, instead of, at the day, — a similar instance to what we have already observed. (73) By the work of the law , τὸ ἔργον τοῦ νόμου, is to be understood what the law requires. The “work of God,” in John 6:29 , is of the same import, that is, the work which God requires or demands; and the same word is plural in the former verse , τὰ ἔργα — “the works of God.” So here, in the former verse, it is τὰ τοῦ νόμου — “the things of the law,” where we may suppose ἔργα to be understood. The common expression, “the works of the law,” has the same meaning, that is, such works as the law prescribes and requires. — Ed. (74) [ Calvin ] seems to consider that the latter part of the verse is only a expansion or an exposition of the preceding clause respecting “conscience:” but it seems to contain a distinct idea. The testimony of conscience is one thing, which is instantaneous, without reflection: and the thoughts or the reasonings — λογισμῶν, which alternately or mutually accuse or excuse, seem to refer to a process carried on by the mind, by which the innate voice of conscience is confirmed. This is the view taken by [ Stuart ] and [ Barnes ], and to which [ Hodge ] is inclined. Another view of the latter clause is given by [ Doddridge ] , [ Macknight ] , [ Haldane ] , and [ Chalmers ] The last gives this paraphrase of the whole verse, — “For they show that the matter of the law is written in their hearts — both from their conscience testifying what is right and wrong in their own conduct, and from their reasonings in which they either accuse or vindicate one another.” But to regard the two clauses as referring to conscience and the inward workings of the mind, appears more consistent with the context. The Gentiles are those spoken of: God gave them no outward law, but the law of nature which is inward. Hence in the following verse he speaks of God as judging “the secrets of men,” as the inward law will be the rule of judgment to the Gentiles — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-15

Source

"이런 이들은 그 양심이 증거가 되어 그 생각들이 서로 혹은 고발하며 혹은 변명하여 그 마음에 새긴 율법의 행위를 나타내느니라." 즉 그들은 마음에 의로운 것과 불의한 것, 정직한 것과 부정직한 것을 구분하고 판단하는 식별력과 판단력이 새겨져 있음을 증명한다. 그는 그것이 의지에 새겨져 있어 그들이 선을 추구하고 부지런히 따른다는 것이 아니라, 그들이 진리의 힘에 압도되어 그것을 승인하지 않을 수 없다는 것을 의미한다.

이 구절에서 의지의 능력을 이끌어 내는 것은 이유 없는 일이다. 바울이 율법을 지키는 것이 우리 능력 안에 있다고 말하는 것이 아니라, 그것에 대한 지식을 말하는 것이기 때문이다. 또한 '마음'은 감정들의 자리로 취해져서는 안 되고, 단지 지성으로 취해야 한다. 이 구절에서 사람들 안에 율법에 대한 완전한 지식이 있다는 것을 결론지을 수도 없다. 다만 올바른 것의 어떤 씨앗들이 그들의 본성에 심어져 있다는 것뿐이다. 모든 이방인들이 종교적 의식들을 제정했고, 간음과 절도와 살인을 처벌하는 법률을 만들었으며, 거래와 계약에서 신의를 칭찬했다. 이로써 그들은 하나님이 예배를 받으셔야 하고, 간음과 절도와 살인이 악이며, 정직함이 칭찬받을 만하다는 것을 증명했다.

"그 양심이 증거가 되어." 그는 자신의 양심의 증언보다 더 강하게 그들을 압박할 수 없었다. 그것은 천 명의 증인과 같다. 선한 행위에 대한 의식(意識)으로 사람들은 자신을 유지하고 위로한다. 악한 행위에 대해 의식하는 자들은 내면에서 괴로움을 당하고 고통받는다. 양심에 대한 그의 정의가 얼마나 지성적인지 주목하라. 그는 올바르게 행한 것을 변호하고 악들에 대해 우리를 고발하고 책망하는 이유들이 우리 마음에 온다고 말한다. 그리고 이 고발과 변호의 과정을 주님의 날로 돌린다. 그것이 그때 처음 시작될 것이기 때문이 아니라, 지금도 계속해서 진행되고 있기 때문이다. 그러나 그것이 그때에도 작동할 것이라고 말한다. 아무도 그것이 허무하고 일시적인 것처럼 무시하지 않도록 하기 위함이다.

원주석

16절 카드 ↗

16. In which God shall judge the secrets of men (75) Most suitable to the present occasion is this periphrastic definition of judgment: it teaches those, who willfully hide themselves in the recesses of insensibility, that the most secret thoughts and those now completely hid in the depths of their hearts, shall then be brought forth to the light. So he speaks in another place; in order to show to the Corinthians what little value belongs to human judgment, which regards only the outward action, he bids them to wait until the Lord came, who would bring to light the hidden things of darkness, and reveal the secrets of the heart. ( 1 Corinthians 4:5 ) When we hear this, let it come to our minds, that we are warned that if we wish to be really approved by our Judge, we must strive for sincerity of heart. He adds, according to my gospel, intimating, that he announced a doctrine, to which the judgments of men, naturally implanted in them, gave a response: and he calls it his gospel, on account of the ministry; for the authority for setting forth the gospel resides in the true God alone; and it was only the dispensing of it that was committed to the Apostles. It is indeed no matter of surprise, that the gospel is in part called the messenger and the announcer of future judgment: for if the fulfillment and completion of what it promises be deferred to the full revelation of the heavenly kingdom, it must necessarily be connected with the last judgment: and further, Christ cannot be preached without being a resurrection to some, and a destruction to others; and both these things have a reference to the day of judgment. The words, through Jesus Christ, I apply to the day of judgment, though they are regarded otherwise by some; and the meaning is, — that the Lord will execute judgment by Christ, for he is appointed by the Father to be the Judge of the living and of the dead, — which the Apostles always mention among the main articles of the gospel. Thus the sentence will be full and complete, which would otherwise be defective. (75) In accordance with some of the fathers, [ Jerome ] , [ Chrysostom ] , [ Theophylact ] , and others, [ Calvin ] connects this with the immediately preceding verse: but almost all modern critics connect it with the 12th verse, and consider what intervenes as parenthetic. This is according to our version. In the Romans 2:12 , both the Gentile and the Jew are spoken of, and that with reference to judgment. In this verse the time and the character of that judgment are referred to, and its character especially as to the Gentile, as his case is particularly delineated in the parenthesis. The Apostle then, in what follows, turns to the Jew. “According to my gospel” must be understood, not as though the gospel is to be the rule of judgment to the Gentile, but as to the fact, that Christ is appointed to be the Judge of all. See Acts 17:31 . — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-16

Source

"곧 나의 복음에 이른 바와 같이 하나님이 예수 그리스도로 말미암아 사람들의 은밀한 것을 심판하시는 그 날이라." 이 심판에 대한 묘사적 정의는 지금 상황에 매우 적합하다. 무감각의 구석에 기꺼이 숨는 자들에게, 그들 마음의 깊은 곳에 완전히 감추어진 가장 비밀스러운 생각들이 그때 빛으로 나오게 될 것임을 가르친다.

"나의 복음에 따라"라고 덧붙임으로써, 바울은 자신이 사람들 안에 자연적으로 심어진 심판들이 공명하는 교리를 선포했음을 암시한다. 그리고 이것을 자신의 복음이라 부르는데, 사역 때문이다. 복음을 선포하는 권위는 오직 참 하나님 안에만 있기 때문이다. 복음을 분배하는 것만이 사도들에게 위탁되었다. 복음이 미래의 심판에 대한 전달자와 선포자라고 부분적으로 불리는 것은 전혀 놀라운 일이 아니다. 복음이 약속하는 것의 성취와 완성이 하늘 왕국의 완전한 계시로 연기된다면, 그것은 반드시 최후의 심판과 연결될 수밖에 없다.

"예수 그리스도로 말미암아"는 심판의 날에 적용된다. 주님이 그리스도로 심판을 집행하실 것이다. 그분은 아버지에 의해 산 자와 죽은 자의 심판자로 임명되셨기 때문이다. 사도들이 항상 복음의 주요 조항들 중에 이것을 언급한다.

원주석

17절 카드 ↗

17. Behold, thou art named a Jew, etc. Some old copies read εἰ δὲ , though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small difference of one letter. (77) Having now completed what he meant to say of the Gentiles, he returns to the Jews; and that he might, with greater force, beat down their great vanity, he allows them all those privileges, by which they were beyond measure transported and inflated: and then he shows how insufficient they were for the attainment of true glory, yea, how they turned to their reproach. Under the name Jew he includes all the privileges of the nation, which they vainly pretended were derived from the law and the prophets; and so he comprehends all the Israelites, all of whom were then, without any difference, called Jews. But at what time this name first originated it is uncertain, except that it arose, no doubt, after the dispersion. (78) [ Josephus ] , in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccabæus, under whose auspices the liberty and honor of the people, after having for some time fallen, and been almost buried, revived again. Though I allow this opinion to be probable, yet, if there be some to whom it is not satisfactory, I will offer them a conjecture of my own. It seems, indeed, very likely, that after having been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed. And restest in the law, and gloriest in God, etc. He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, — because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God, not as the Lord commands by his Prophet, — to humble ourselves, and to seek our glory in him alone, ( Jeremiah 9:24 ,) — but being without any knowledge of God’s goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue. (77) [ Griesbach ] has since found a majority of MSS. in favor of this reading, and has adopted it. But the difficulty is to find a corresponding clause. There is none, except what begins in Romans 2:21 ; εἰ δὲ and οὖν do not well respond, except we render the first, though indeed, and the other, yes or nevertheless somewhat in the sense of an adversative. It will admit this meaning in some passages. See Matthew 12:12 ; Matthew 26:64 ; Romans 10:14 . — Ed. (78) This is not quite correct. They were called Jews even before the captivity, and during the captivity, but most commonly and regularly after it. The words Jews, first occurs in 2 Kings 16:6 . See Esther 4:3 ; Jeremiah 38:19 ; Daniel 3:8 ; Ezra 4:12 ; Nehemiah 2:16 . — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-17

Source

"유대인이라 불리는 네가 율법을 의지하며 하나님을 자랑하며." 어떤 고대 사본들은 εἰ δέ(비록 그러하나)로 읽지만, 대다수의 사본이 반대하고 의미에도 부적합하지 않으므로 현재 읽기를 유지한다. 이방인들에 대해 말하려 했던 것을 마친 바울은 이제 유대인들에게로 돌아온다. 그리고 그들의 큰 허영심을 더 강하게 꺾기 위해, 그들이 과분하게 흥분하고 우쭐해했던 모든 특권들을 인정한다. 그런 다음 그것들이 참된 영광을 얻는 데 얼마나 불충분한지를, 아니 오히려 어떻게 그들에게 수치로 돌아가는지를 보여 준다.

"유대인"이라는 이름 아래 그는 율법과 선지자들에서 유래한다고 헛되이 주장하는 민족의 모든 특권들을 포함한다. 바울이 율법에 의지한다고 말할 때, 그들이 율법의 이행에 마음을 기울였다는 것이 아니다. 오히려 그들이 율법을 주신 목적에 주의를 기울이지 않은 것을 책망한다. 그들은 그 준수에 아무 관심이 없었고, 단지 하나님의 말씀이 자신들에게 속한다는 확신만으로 우쭐해 있었기 때문이다. 마찬가지로 그들이 하나님 안에서 자랑한 것도 주님이 선지자를 통해 명하시는 대로가 아니었다. 즉 우리 자신을 낮추고 그분 안에서만 우리의 영광을 구하는 것이 아니라(렘 9:24), 하나님의 선하심에 대한 어떤 지식도 없이 그분을 특별히 자신들의 것으로 삼아 사람들 앞에서 허영을 위해 그분의 백성임을 자처했다. 이것은 마음의 자랑이 아니라 혀의 자랑이었다.

원주석

18절 카드 ↗

18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, — one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved. (79) (79) There are two expositions of the words , δοκιμάζεις τὰ διαφερόντα, which may be sustained according to what the words signify in other places. The first word means to prove, or test, or examine, and also to approve; and the second signifies things which differ, or things which are excellent. “Thou provest, or, distinguishest things which differ,” is the rendering of [ Beza ] , [ Pareus ] , [ Doddridge ] , and [ Stuart ] : “Thou approvest things excellent or useful,” is the rendering of [ Erasmus ] , [ Macknight ] , and others. The first is the most suitable to the context, as knowledge, and not approval, is evidently intended, as proved by the explanatory clause which follows, — “being instructed out of the law.” — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-18

Source

"율법의 교훈을 받아 하나님의 뜻을 알고 지극히 선한 것을 분간하며." 이제 그는 그들에게 신적 뜻의 지식과 유용한 것들을 분간하는 능력을 인정한다. 그것들은 율법의 교훈에서 얻은 것이었다. 그러나 두 가지 분간이 있다. 하나는 우리가 선을 포용하는 선택의 분간이고, 다른 하나는 실로 선과 악을 구별하지만 결코 그것을 따르려 하거나 원하지 않는 판단의 분간이다. 유대인들은 율법에 너무 익숙하여 다른 이들의 행실을 판단할 수 있었지만, 자신들의 삶을 그 판단에 따라 규율하는 데는 주의를 기울이지 않았다.

원주석

19절 카드 ↗

19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied. (80) (80) Calvin has passed over here several clauses: they are so plain as to require no remarks, except the two last. “The instructor of the unwise — insipientium ,” ἀφρόνων, of such as were foolish from not understanding things rightly. “The teacher of the ignorant — imperitorum ,” νηπίων, babes, that is, of such as were ignorant like babes. But these and the foregoing titles, “the guide of the blind,” and, “light to those in darkness,” were such as the Jewish doctors assumed, and are not to be considered as having any great difference in their real meaning. There seems to be no reason to suppose, with [ Doddridge ] and some others, that “the blind, foolish, ignorant” were the Gentiles, for the Jews did not assume the office of teaching them. It is to be observed that Paul here takes the case, not of the common people, but of the learned — the teachers. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-19

Source

"맹인의 길을 인도하는 자요 어둠에 있는 자의 빛이요 율법에 있는 지식과 진리의 모본을 가진 자로서 어리석은 자의 교사요 어린아이의 선생이라고 스스로 믿으니." 더 많은 것이 그들에게 인정된다. 그들이 자신들만으로 충분할 뿐만 아니라, 다른 이들도 풍요롭게 할 수 있는 것을 가진 것처럼. 바울은 실제로 그들이 율법의 모든 비밀을 가슴에 품고 있는 것처럼 보였으므로, 다른 이들의 교사가 될 수 있을 만큼 충분한 학식을 가졌다는 것을 인정한다.

"지식과 진리의 모본"이라는 표현에서 바울은 율법의 왜곡된 사용을 간접적으로 조롱하면서, 다른 한편으로 올바른 지식이 율법으로부터 구해져야 하며, 진리가 견고한 기반을 가져야 함을 암시한다.

원주석

20절 카드 ↗

20. I take what follows, having the form of knowledge , as a reason for the preceding; and it may be thus explained, — “because thou hast the form of knowledge.” For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The word form is put for model ( exemplar — pattern); (81) for Paul has adopted μόρφωσιν and not τύπον : but he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly called display; and it certainly appears that they were destitute of that knowledge which they pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other hand, that right knowledge must be sought from the law, in order that the truth may have a solid basis. (81) The same word occurs only in 2 Timothy 3:5 , “μόρφωσιν εὐσεβείας — the form of godliness.” It is taken here in a good sense, as meaning a sketch, a delineation, an outline, a representation, or a summary. [ Chalmers ] renders the words thus, — “The whole summary of knowledge and truth which is in the law.” Some understand by knowledge what refers to morals or outward conduct, and by truth what is to be believed. Others regard them as an instance of Hebrewism, two substantives being put, instead of a substantive and an adjective; the phrase would then be, “true knowledge.” — Ed. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-20

Source

21절 카드 ↗

21. Thou, who then teachest another, teachest not thyself, etc. (82) Though the excellencies ( encomia — commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with merely reproving and taunting their arrogance in trusting in these things alone, employs them for the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure of reproach, who not only renders useless the gifts of God, which are otherwise valuable and excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he, who consults not for his own good, and is wise only for the benefit of others. He shows then that the praise which they appropriated to themselves, turned out to their own disgrace. Thou who preachest, steal not, etc. He seems to have alluded to a passage in Psalms 50:16 , where God says to the wicked, “Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with adulterers is thy portion.” And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge of the law, lived in no way better than if they had no law; so we must take heed, lest it should be turned against us at this day: and indeed it may be well applied to many, who, boasting of some extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though the gospel were not a rule of life. That we may not then so heedlessly trifle with the Lord, let us remember what sort of judgment impends over such prattlers, ( logodœdalis — word-artificers,) who make a show of God’s word by mere garrulity. (82) This clause, and those which follow, are commonly put in an interrogatory form, that is, as questions: but some, as [ Theophylact ] , [ Erasmus ] and [ Luther ] , have rendered the clauses in the form here adopted. There is no difference in the meaning. It is worthy of notice, that the Apostle, after the Hebrew manner, reverses the order as to the points he mentions; he, as it were, retrogrades, and begins to do so at Romans 2:21 . The passage may be thus rendered, — 17. Seeing then, thou art named a Jew, And reliest on the law, and gloriest in God, 18. And knowest his will, And decernest things which differ, being taught by the law, 19. And art confident that thou art A leader to the blind, a light to those in darkness, 20. An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law: 21. Yet thou, who teachest another, teachest not thyself, Thou, who preachest, “Steal not,” stealest, 22. Thou, who sayest, “Commit no adultery,” committest adultery, Thou who detestest idols, committest sacrilege, 23. Thou who gloriest in the law, by transgressing the law dishonorest God; For the name of God, as it is written, is through you blasphemed by the Gentiles. Romans 2:21 , and part of the 22 nd , refer to what is contained in Romans 19:0 and the 20 th ; and the latter part of the 22 nd to the 18 th verse; and 23 rd to the 17 th . The latter part of the 22 nd helps us to fix the meaning of the latter part of the 18 th ; the man who hated idols and committed sacrilege proved that he did not exercise his boasted power of making a proper distinction between right and wrong. Then the man who is said, in Romans 2:17 , to rely on the law and glory in God, is charged, in Romans 2:23 , with the sin of dishonoring God by transgressing the law — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-21

Source

"그러면 다른 사람을 가르치는 네가 네 자신은 가르치지 아니하느냐." 지금까지 유대인들에 대해 진술한 장점들은 더 높은 장식이 결여되지 않았다면 정당하게 그들을 꾸밀 수도 있었다. 그러나 그것들은 경건치 않은 자들도 소유할 수 있고 남용으로 부패되는 중립적인 성질을 포함하므로, 참된 영광을 구성하기에는 결코 충분하지 않다.

따라서 바울은 그것들만을 신뢰하는 그들의 오만함을 단순히 책망하고 조롱하는 데 만족하지 않고, 그것들을 통해 그들의 치욕스러운 행실을 강화하는 데 사용한다. 단지 쓸모없을 뿐만 아니라 자신의 악함으로 다른 이들에게 가치 있고 탁월한 하나님의 선물들을 부패시키고 더럽히는 자는 보통이 아닌 정도의 수치를 자초한다. "도둑질하지 말라 선포하는 네가 도둑질하느냐." 그는 시편 50:16에서 한 구절을 암시하는 것 같다. "하나님이 악인에게 이르시되 네가 어찌하여 내 율례를 전하며 내 언약을 네 입에 두느냐? 네가 교훈을 미워하고 내 말을 네 등 뒤에 던지며 도둑을 보면 좋아하고 간음하는 자와 동류가 되었느니라."

원주석

22절 카드 ↗

22. Thou who abhorrest idols, etc. He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this account Ovid (Metamor. 3,) calls Lycurgus sacrilegious for despising the rites of Bacchus; and in his Fasti he calls those sacrilegious hands which violated the majesty of Venus. But as the Gentiles ascribed the majesty of their gods to idols, they only thought it a sacrilege when any one plundered what was dedicated to their temples, in which, as they believed, the whole of religion centered. So at this day, where superstition reigns, and not the word of God, they acknowledge no other kind of sacrilege than the stealing of what belongs to churches, as there is no God but in idols, no religion but in pomp and magnificence. (83) Now we are here warned, first, not to flatter ourselves and to despise others, when we have performed only some portions of the law, — and, secondly, not to glory in having outward idolatry removed, while we care not to drive away and to eradicate the impiety that lieth hid in our hearts. (83) “Sacrilege,” mentioned here, is by some taken literally as meaning the robbing of God as to the sacrifices he required, and the profanation of sacred rites; “many examples of which,” says [ Turrettin ], “are recorded by the Prophets, and also by [ Josephus ], both before and during the last war.” But some extend its meaning to acts of hypocrisy and ungodliness, by which God’s honor was profaned, and the glory due to him was denied. The highest sacrilege, no doubt, is to deprive God of that sincere service and obedience which he justly requires. “They caused,” says [ Pareus ] , “the name and honor of God to be in various ways blasphemed by their wicked hypocrisy; and hence they were justly said by the Apostle to be guilty of sacrilege.” He then adds, “we must notice, that idolatry is not opposed to sacrilege, but mentioned as a thing closely allied to it. Indeed all idolatry is sacrilegious. How then can the Monks, Priests, and Jesuits clear themselves from the charge of sacrilege? for they not only do not detest idolatry, being in this respect much worse than these hypocrites, but also greedily seek, like them, sacred offerings, and under the pretense of sanctity devour widows’ houses, pillage the coffers of kings, and, what is most heinous, sacrilegiously rob God of his due worship and honor and transfer them to saints.” Yet the world is so blind as not to see the real character of such men! — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-22

Source

"간음하지 말라 말하는 네가 간음하느냐 우상을 가증히 여기는 네가 신전 물건을 도둑질하느냐." 그는 신성모독을 우상 숭배와 같은 종류의 것으로 적절히 비교한다. 신성모독은 단순히 하나님의 위엄의 모독이기 때문이다. 이것은 이방인 시인들에게도 알려지지 않은 죄가 아니었다.

우리는 여기서 두 가지를 경고받는다. 첫째, 율법의 일부만 행했을 때 스스로 만족하고 다른 이들을 경멸하지 말라. 둘째, 외적 우상 숭배가 제거되었다고 자랑하면서 마음에 숨겨진 불경건함을 몰아내고 뿌리 뽑으려 하지 않는 것을 경계하라.

원주석

23절 카드 ↗

23. Thou who gloriest in the law, etc. Though every transgressor dishonors God, (for we are all born for this end — to serve him in righteousness and holiness;) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form their life according to his rule, they clearly proved that the majesty of their God was not so regarded by them, but that they easily despised him. In the same manner do they at this day dishonor Christ, by transgressing the gospel, who prattle idly about its doctrine, while yet they tread it under foot by their unbridled and licentious mode of living. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-23

Source

"율법을 자랑하는 네가 율법을 범함으로 하나님을 욕되게 하느냐." 모든 범법자가 하나님을 욕되게 하지만(우리는 모두 의와 거룩함으로 그분을 섬기도록 태어났으므로), 바울은 이 점에서 유대인들에게 특별한 잘못을 정당하게 귀속시킨다. 그들은 하나님을 자신들의 입법자로 고백했으면서도 자신들의 삶을 그분의 규범에 따라 형성하는 데 아무 관심이 없었다. 이로써 그들은 자신들의 하나님의 위엄을 그리 중히 여기지 않아 쉽게 그분을 경멸함을 분명히 증명했다.

원주석

24절 카드 ↗

24. For the name of God, etc. I think this quotation is taken from Ezekiel 36:20 , rather than from Isaiah 52:5 ; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs. But some think that it is a proof from the less to the greater, according to this import, “Since the Prophet upbraided, not without cause, the Jews of his time, that on account of their captivity, the glory and power of God were ridiculed among the Gentiles, as though he could not have preserved the people, whom he had taken under his protection, much more are ye a disgrace and dishonor to God, whose religion, being judged of by your wicked life, is blasphemed.” This view I do not reject, but I prefer a simpler one, such as the following, — “We see that all the reproaches cast on the people of Israel do fall on the name of God; for as they are counted, and are said to be the people of God, his name is as it were engraven on their foreheads: it must hence be, that God, whose name they assume, is in a manner defamed by men, through their wicked conduct.” It was then a monstrous thing, that they who derived their glory from God should have disgraced his holy name; for it behoved them surely to requite him in a different manner. (84) (84) On this remarkable passage [ Haldane ] has these very appropriate, just, and striking observations, — “The Apostle, in these verses, exhibits the most lively image of hypocrisy. Was there ever a more beautiful veil than that under which the Jew presents himself? He is a man of confession, of praise, of thanksgiving — a man, whose trust is in the Law, whose boast is of God, who knows his will, who approves of things that are excellent, a man who calls himself a conductor of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of babes; a man who directs others, who preaches against theft, against adultery, against idolatry, and to sum up the whole, a man who glories in the commandments of the Lord. Who would not say that this is an angel arrayed in human form — a star detached from the firmament, and brought nearer to enlighten the earth? But observe what is concealed under this mask. It is a man who is himself untaught; it is a thief, an adulterer, a sacrilegious person; in one word, a wicked man, who continually dishonors God by the transgression of his law. Is it possible to imagine a contrast more monstrous than between these fair appearances and this awful reality?” No, certainly; but it is a contrast which still exists, with various modifications, in many instances. — It ought to be observed, that when the author calls the Jew “a man of confession, of praise, of thanksgiving,” he alludes to the import of the word, Jew, in Hebrew, which is derived from a verb, which includes these ideas: and it is supposed by some, that there is an allusion in the last words of this chapter, “whose praise,” etc., to what the name signifies. — Ed. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-24

Source

"기록된 바와 같이 하나님의 이름이 너희로 말미암아 이방인 중에서 모독을 받는도다." 이 인용은 이사야 52:5보다는 에스겔 36:20에서 취한 것으로 생각한다. 이사야에서는 백성에 대한 책망이 없지만, 에스겔의 그 장은 책망으로 가득 차 있기 때문이다. 더 단순한 해석을 선호한다. "이스라엘 백성에게 던져진 모든 모욕들이 하나님의 이름에 떨어진다는 것을 우리는 본다. 그들이 하나님의 백성이라 불리기 때문에, 그분의 이름이 말하자면 그들의 이마에 새겨져 있다. 그러므로 그들의 사악한 행실을 통해 그들이 자신들의 것이라 내세우는 하나님이 사람들에게 말하자면 비방을 받게 된다."

그러므로 자신들의 영광을 하나님으로부터 끌어낸 자들이 그분의 거룩한 이름을 욕되게 한 것은 괴이한 일이었다. 그들은 분명히 다른 방식으로 그분께 보답했어야 했다.

원주석

25절 카드 ↗

25. For circumcision indeed profits, etc. He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord’s covenant, by which he had chosen Abraham and his seed as his peculiar people, they seemed not to have gloried in vain; but as they neglected what the sign signified, and regarded only the outward form, he gives this answer — That they had no reason to lay claim to any thing on account of the bare sign. The true character of circumcision was a spiritual promise, which required faith: the Jews neglected both, the promise as well as faith. Then foolish was their confidence. Hence it is, that he omits to state here the main use of circumcision, and proceeds to expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully noticed; for if he were explaining the whole character and design of circumcision, it would have been inconsistent in him not to have made mention of grace and free promise: but in both instances he spoke according to what the subject he had in hand required, and therefore he only discussed that part which was controverted. They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness. Hence, speaking according to such an opinion, he gives this reply — That if this benefit be expected from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when any one confidently relies on the water of baptism alone, and thinks that he is justified, as though he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection; which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism testifies ( testificatur ) and seals, ( obsignat , ) need not in this case to be mentioned; for our business is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what is material ( solidum — substantial) in it. And this very thing you may observe in Paul — that when he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them; but when he contends with the absurd and unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and directs his whole discourse against their perverted interpretation. Now many, seeing that Paul brings forward circumcision rather than any other part of the law, suppose that he takes away justification only from ceremonies: but the matter is far otherwise; for it always happens, that those who dare to set up their own merits against the righteousness of God, glory more in outward observances than in real goodness; for no one, who is seriously touched and moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified by circumcision, does now also take from them even this empty pretense. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-25

Source

"네가 율법을 행하면 할례가 유익하나 만일 율법을 범하면 네 할례는 무할례가 되느니라." 유대인들이 자신들의 사건을 변호하면서 그에게 반론을 제기할 수 있었던 것을 미리 차단한다. 할례는 주님의 언약의 표징이었고, 그분이 아브라함과 그 후손을 자신의 특별한 백성으로 선택하셨으므로, 그들이 헛되이 자랑한 것이 아닌 것처럼 보였다. 그러나 그들이 표징이 의미하는 것을 소홀히 하고 외형만을 중시했으므로, 바울은 단순한 표징 때문에 아무것도 주장할 이유가 없다고 대답한다.

할례의 참된 성격은 믿음을 요구하는 영적 약속이었다. 유대인들은 약속도, 믿음도 소홀히 했다. 그러므로 그들의 신뢰는 어리석었다. 따라서 그는 여기서 할례의 주요 용도를 언급하지 않고, 그들의 심각한 오류를 폭로하는 데 진행한다. 이것을 주의 깊게 주목해야 한다. 그가 할례의 전체 성격과 목적을 설명하고 있었다면, 은혜와 자유로운 약속을 언급하지 않은 것이 일관성이 없었을 것이다.

그들은 할례 자체가 의를 얻는 데 충분하다고 생각했다. 따라서 그러한 의견에 따라 이야기하면서, 이 유익이 할례로부터 기대된다면, 그 조건은 할례를 받은 자가 하나님을 완전히 섬겨야 한다는 것이다. 그러므로 할례는 완전함을 요구한다. 우리의 세례에 대해서도 같은 말을 할 수 있다. 어떤 사람이 물의 세례만을 자신 있게 의지하며 그 의식 자체로 거룩함을 얻은 것처럼 의롭게 되었다고 생각할 때, 세례의 목적이 반론으로 제시되어야 한다. 주님은 그것으로 우리를 삶의 거룩함으로 부르신다는 것이다.

원주석

26절 카드 ↗

26. If then the uncircumcision, etc. This is a very strong argument. Every thing is below its end and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows, that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision. The word uncircumcision, is to be taken in its proper sense in the second clause; but in the first, figuratively, for the Gentiles, the thing for the persons. It must be added — that no one ought anxiously to inquire what observers of the law are those of which Paul speaks here, inasmuch no such can be found; for he simply intended to lay down a supposed case — that if any Gentile could be found who kept the law, his righteousness would be of more value without circumcision, than the circumcision of the Jew without righteousness. And hence I refer what follows, And what is by nature uncircumcision shall judge thee, etc. , not to persons, but to the case that is supposed, according to what is said of the Queen of the south, that she shall come, etc., ( Matthew 12:42 ,) and of the men of Nineveh, that they shall rise up in judgment, etc., ( Luke 11:32 ) For the very words of Paul lead us to this view — “The Gentile,” he says, “being a keeper of the law, shall judge thee who art a transgressor, though he is uncircumcised, and thou hast the literal circumcision.” return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-26

Source

"그런즉 무할례자가 율법의 의를 지키면 그 무할례를 할례와 같이 여길 것이 아니냐." 이것은 매우 강한 논거이다. 모든 것은 자신의 목적 아래 있고 종속된다. 할례는 율법을 목표로 하므로 율법보다 아래에 있어야 한다. 따라서 율법을 지키는 것이 할례보다 더 큰 일이다. 할례는 율법을 위해 제정되었기 때문이다.

따라서 율법을 지키는 할례받지 않은 자는, 율법을 어기는 유대인을 그의 메마르고 무익한 할례와 함께 훨씬 능가한다는 것이 따른다. 비록 그가 본성으로 더럽혀졌더라도, 율법을 지킴으로써 그토록 거룩해져 무할례가 그에게 할례로 여겨질 것이다. 어떤 이방인이 율법을 지키는 자로 발견될 수 있다면, 그의 의로움은 할례 없이도 할례받은 유대인의 의 없는 할례보다 더 가치가 있을 것이라는 가정적인 경우를 단순히 설명하려 했다.

원주석

27절 카드 ↗

27. By the letter and circumcision, etc. A construction (85) which means a literal circumcision. He does not mean that they violated the law, because they had the literal circumcision; but because they continued, though they had the outward rite, to neglect the spiritual worship of God, even piety, justice, judgment, and truth, which are the chief matters of the law. (86) (85) Hypallage, substitution, a figure of speech, by which a noun or an adjective is put in a form different from its obvious import. — Ed (86) The rendering of this clause is rather obscure, “who by the letter and circumcision dost transgress the law.” The preposition , διὰ, has no doubt the meaning of ἐν or σύν , as in some other passages, as in Romans 4:11 , δἰ ἀκροβυστίας — in uncircumcision, and in Romans 8:25 , δἰ ῦπομονὢς — in or with patience. Then the version should be, “who, being with, or having, the letter and circumcision, dost transgress the law.” The “letter” means the written law. That this is the meaning is evident from the context. Both [ Grotius ] and [ Macknight ] give the same construction. It is better to take “letter,” i.e . , the law, and “circumcision” separate, than to amalgamate them by a rhetorical figure, as is done by [ Calvin ] and others. [ Hodge ] justly says, that this is “more suited to the context, as nothing is said here of spiritual circumcision.” The word γράμμα, letter, has various meanings — 1. What is commonly called letter, the character, Luke 23:38 , — 2. What is written, a bond or contract, Luke 16:6 ; — 3. In the plural, letters, epistles, Acts 28:21 ; — 4. The written law, as here, and in the plural, the Old Testament Scriptures, 2 Timothy 3:15 ; — 5. What is conveyed by writing, learning, John 7:15 ; Acts 26:24 ; — and, 6. The outward performance of the law, it being written, as opposed to what is spiritual or inward, as in the last verse of this chapter, and in 2 Corinthians 3:6 . — Ed return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-27

Source

"문자와 할례를 가지고도 율법을 범하는 너는 본래 무할례자로서 율법을 지키는 자에게 판단을 받으리라." 이것은 문자적 할례를 의미하는 구조이다. 그는 율법을 어겼기 때문에 문자적 할례를 가지고 있다는 것이 아니라, 외적 의식이 있음에도 불구하고 율법의 주요 사항들인 경건함·의·판단·진리와 같은 하나님의 영적 예배를 계속해서 소홀히 하기 때문이라는 것을 의미한다.

원주석

28절 카드 ↗

28. For a Jew is not he, etc. The meaning is, that a real Jew is not to be ascertained, either by natural descent, or by profession, or by an external symbol; that the circumcision which constitutes a Jew, does not consist in an outward sign only, but that both are inward. And what he subjoins with regard to true circumcision, is taken from various passages of Scripture, and even from its general teaching; for the people are everywhere commanded to circumcise their hearts, and it is what the Lord promises to do. The fore-skin was cut off, not indeed as the small corruption of one part, but as that of the whole nature. Circumcision then signified the mortification of the whole flesh. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-2-28

Source

"무릇 표면적 유대인이 유대인이 아니요 표면적 육신의 할례가 할례가 아니니라." 의미는 참된 유대인은 자연적 혈통이나 고백이나 외적 표징으로 확인되지 않는다는 것이다. 유대인을 구성하는 할례는 외적 표징에만 있지 않고, 둘 다 내적이다. 참된 할례에 대해 그가 이어서 말하는 것은 성경의 다양한 구절들에서, 심지어 그 전반적인 가르침에서 취한 것이다. 백성들은 어디서나 마음을 할례하라는 명령을 받고, 이것은 주님이 약속하시는 것이기도 하다. 포피는 단지 한 부분의 작은 부패만이 아니라 전 본성의 부패로 잘려 나갔다. 따라서 할례는 전체 육신의 죽임을 의미했다.

원주석

29절 카드 ↗

29. What he then adds, in the spirit, not in the letter, understand thus: He calls the outward rite, without piety, the letter, and the spiritual design of this rite, the spirit; for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the letter alone remains, which in itself is useless. And the reason for this mode of speaking is this, — where the voice of God sounds, all that he commands, except it be received by men in sincerity of heart, will remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out in Jeremiah 31:33 ; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, ( 2 Corinthians 3:6 ,) where he compares the law with the gospel, and calls the former “the letter,” which is not only dead but killeth; and the latter he signalizes with the title of “spirit.” But extremly gross has been the folly of those who have deduced a double meaning from the “letter,” and allegories from the “spirit.” Whose praise is not from men, etc. As men fix their eyes only on those things which are visible, he denies that we ought to be satisfied with what is commendable in the estimation of men, who are often deceived by outward splendor; but that we ought to be satisfied with the all-seeing eyes of God, from which the deepest secrets of the heart are not hid. He thus again summons hypocrites, who soothe themselves with false opinions, to the tribunal of God. return to ' Top of Page ' Romans Rom 1 Romans Rom Romans Rom 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Romans 2". 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Pericope (part_of)

절 (explains)

bible-text/rom-2-29

Source

"오직 이면적 유대인이 유대인이며 할례는 마음에 할지니 신령에 있고 율법 조문에 있지 아니한 것이라 그 칭찬이 사람에게서가 아니요 다만 하나님에게서니라." "신령에 있고 율법 조문에 있지 아니한 것"을 이렇게 이해하라. 그는 경건 없는 외적 의식을 '문자'라 부르고, 이 의식의 영적 목적을 '신령'이라 부른다. 표징들과 의식들의 전체 중요성은 그것들이 의도하는 것에 달려 있기 때문이다. 목적이 고려되지 않을 때, 문자, 즉 그 자체로 쓸모없는 죽은 글자만 남는다.

이 표현 방식의 이유는 이것이다. 하나님의 음성이 들리는 곳에서, 그분이 명하시는 모든 것이 사람들에게 마음의 성실함으로 받아들여지지 않으면, 문자 안에, 즉 죽은 글씨 안에 남을 것이다. 그러나 그것이 마음을 뚫고 들어갈 때, 말하자면 신령으로 변형된다.

"그 칭찬이 사람에게서가 아니요 다만 하나님에게서니라." 사람들은 눈에 보이는 것들에만 눈을 고정하므로, 종종 외적 화려함에 속는 사람들의 칭찬으로 만족해서는 안 된다고 그는 부정한다. 우리는 마음의 가장 깊은 비밀도 숨겨지지 않는 하나님의 전지하신 눈으로 만족해야 한다. 이렇게 그는 거짓된 의견으로 자신을 달래는 위선자들을 다시 하나님의 심판대로 소환한다.

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