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주석[칼빈] — 로마서 8장 · 성령 안의 생명

요약
칼빈 주석 · 섹션 39개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. There is then, etc. After having described the contest which the godly have perpetually with their own flesh, he returns to the consolation, which was very needful for them, and which he had before mentioned; and it was this, — That though they were still beset by sin, they were yet exempt fiom the power of death, and from every curse, provided they lived not in the flesh but in the Spirit: for he joins together these three things, — the imperfection under which the faithful always labor, — the mercy of God in pardoning and forgiving it, —and the regeneration of the Spirit; and this indeed in the last place, that no one should flatter himself with a vain notion, as though he were freed from the curse, while securely indulging in the meantime his own flesh. As then the carnal man flatters himself in vain, when in no way solicitous to reform his life, he promises to himself impunity under the pretense of having this grace; so the trembling consciences of the godly have an invincible fortress, for they know that while they abide in Christ they are beyond every danger of condemnation. We shall now examine the words. After the Spirit. Those who walk after the Spirit are not such as have wholly put off all the emotions of the flesh, so that their whole life is redolent with nothing but celestial perfection; but they are those who sedulously labor to subdue and mortify the flesh, so that the love of true religion seems to reign in them. He declares that such walk not after the flesh; for wherever the real fear of God is vigorous, it takes away from the flesh its sovereignty, though it does not abolish all its corruptions. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-8-1

Source

1. **그러므로 이제** 등. 경건한 자들이 자신의 육신과 지속적으로 갖는 투쟁을 묘사한 후에, 그는 그들에게 매우 필요한 위로로 돌아가는데, 이것은 그가 전에도 언급한 것이다. 그 위로의 내용은 이렇다. 그들이 여전히 죄에 둘러싸여 있더라도, 육신이 아니라 성령 안에서 산다면 사망의 권세와 모든 저주에서 면제된다는 것이다. 그는 세 가지를 함께 연결한다. 신실한 자들이 항상 겪는 불완전함, 하나님이 그것을 용서하시는 자비, 성령의 거듭남이 그것이다. 그리고 마지막에 거듭남을 언급한 것은, 아무도 저주에서 자유하다는 헛된 생각으로 육신에 안이하게 탐닉하면서 자신을 속이지 않도록 하기 위해서이다. 육신적인 사람이 자신의 삶을 고치는 것에 전혀 관심 없이 이 은혜를 핑계로 처벌받지 않을 것이라고 헛되이 스스로를 약속하는 것처럼, 경건한 자들의 두려워 떠는 양심은 그리스도 안에 거하는 한 정죄의 모든 위험 밖에 있다는 것을 알므로 무너지지 않는 요새를 가진다. **성령을 따라 행하는 자들**은 육신의 모든 감정을 완전히 벗어버려 그 삶에서 오직 천상의 완전함만 풍기는 자들이 아니다. 육신을 부정하고 죽이기 위해 부지런히 수고하여 참된 경건의 사랑이 그들 안에서 지배하는 것처럼 보이는 자들이다. 그런 자들이 육신을 따라 걷지 않는다고 선언한다. 참된 하나님의 두려움이 활발한 곳에서는 그것이 모든 부패를 없애지는 못하더라도 육신에서 주권을 빼앗기 때문이다.

원주석

2절 카드 ↗

2. For the law of the Spirit of life, etc. This is a confirmation of the former sentence; and that it may be understood, the meaning of the words must be noticed. Using a language not strictly correct, by the law of the Spirit he designates the Spirit of God, who sprinkles our souls with the blood of Christ, not only to cleanse us from the stain of sin with respect to its guilt, but also to sanctify us that we may be really purified. He adds that it is life-giving, (for the genitive case, after the manner of the Hebrew, is to be taken as an adjective,) it hence follows, that they who detain man in the letter of the law, expose him to death. On the other hand, he gives the name of the law of sin and death to the dominion of the flesh and to the tyranny of death, which thence follows: the law of God is set as it were in the middle, which by teaching righteousness cannot confer it, but on the contrary binds us with the strongest chains in bondage to sin and to death. The meaning then is, — that the law of God condemns men, and that this happens, because as long as they remain under the bond of the law, they are oppressed with the bondage of sin, and are thus exposed to death; but that the Spirit of Christ, while it abolishes the law of sin in us by destroying the prevailing desires of the flesh, does at the same time deliver us from the peril of death. If any one objects and says, that then pardon, by which our transgressions are buried, depends on regeneration; to this it may be easily answered, that the reason is not here assigned by Paul, but that the manner only is specified, in which we are delivered from guilt; and Paul denies that we obtain deliverance by the external teaching of the law, but intimates that when we are renewed by the Spirit of God, we are at the same time justified by a gratuitous pardon, that the curse of sin may no longer abide on us. The sentence then has the same meaning, as though Paul had said, that the grace of regeneration is never disjoined from the imputation of righteousness. I dare not, with some, take the law of sin and death for the law of God, because it seems a harsh expression. For though by increasing sin it generates death, yet Paul before turned aside designedly from this invidious language. At the same time I no more agree in opinion with those who explain the law of sin as being the lust of the flesh, as though Paul had said, that he had become the conqueror of it. But it will appear very evident shortly, as I think, that he speaks of a gratuitous absolution, which brings to us tranquillizing peace with God. I prefer retaining the word law , rather than with [ Erasmus ] to render it right or power: for Paul did not without reason allude to the law of God. (238) (238) Ca1vin has, in his exposition of this verse, followed [ Chrysostom ], and the same view has been taken by [ Beza ], [ Grotius ], [ Vitringa ], [ Doddridge ], [ Scott ], and [ Chalmers ]. But [ Pareus ], following [ Ambrose ], has taken another view, which [ Haldane ] has strongly advocated, and with considerable power of reasoning, though, as some may perhaps think, unsuccessfully. The exposition is this, — “The law of the spirit of life” is the law of faith, or the gospel, which is the ministration of the Spirit; and “the spirit of life” means either the life-giving spirit, or the spirit which conveys the life which is in Christ Jesus. Then “the law of sin and death” is the moral law, so called because it discloses sin and denounces death. It is said that this view corresponds with the “no condemnation” in the first verse, and with the word “law” in the verse which follows, which is no doubt the moral law, and with the truth which the verse exhibits. It is also added that freedom or deliverance from the law of sin, viewed as the power of sin, is inconsistent with the latter part of the former chapter; and that the law of faith, which through the Spirit conveys life, makes us free from the moral law as the condition of life, is the uniform teaching of Paul. “This freedom,” says [ Pareus ], “is ascribed to God, to Christ, and to the Gospel, — to God as the author, Romans 7:25 , — to Christ as the mediator, — and to the Gospel as the instrument: and the manner of this deliverance is more clearly explained in the verse which follows.” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-8-2

Source

2. **이는 그리스도 예수 안에 있는 생명의 성령의 법이** 등. 이것은 앞 문장의 확증이다. 이것을 이해하려면 단어들의 의미를 주목해야 한다. 엄밀하지 않은 언어를 사용하면서 그는 **성령의 법**으로 하나님의 성령을 가리키는데, 이 성령은 우리 영혼을 그리스도의 피로 뿌려 주실 뿐만 아니라 죄책으로부터 우리를 깨끗이 하실 뿐 아니라 우리를 진정으로 정결하게 되도록 거룩하게 하신다. 그가 **생명을 주는**을 덧붙이는 것은(히브리어 방식으로 속격이 형용사로 취해지므로), 이에 따라 사람을 율법의 문자에 붙잡아두는 자들은 그를 죽음에 노출시킨다는 결론이 따른다. 반면에 그는 육신의 지배와 그로부터 오는 죽음의 폭정에 **죄와 사망의 법**이라는 이름을 붙인다. 하나님의 율법은 가운데에 있는 것으로, 의를 가르침으로써 의를 부여할 수 없고 오히려 죄와 죽음의 노예상태에 우리를 가장 강한 사슬로 묶어둔다. 그 의미는 이렇다. 하나님의 율법이 사람들을 정죄하는데, 이것은 율법의 속박 아래 있는 동안 죄의 종됨에 짓눌려 죽음에 노출되기 때문이다. 그러나 그리스도의 성령은 육신의 지배하는 욕망을 파괴하여 우리 안에서 죄의 법을 폐기하면서 동시에 죽음의 위험에서 우리를 구원하신다.

원주석

3절 카드 ↗

3. For what was impossible for the law , etc. Now follows the polishing or the adorning of his proof, that the Lord has by his gratuitous mercy justified us in Christ; the very thing which it was impossible for the law to do. But as this is a very remarkable sentence, let us examine every part of it. That he treats here of free justification or of the pardon by which God reconciles us to himself, we may infer from the last clause, when he adds, who walk not according to the flesh, but according to the Spirit For if Paul intended to teach us, that we are prepared by the spirit of regeneration to overcome sin, why was this addition made? But it was very proper for him, after having promised gratuitous remission to the faithful, to confine this doctrine to those who join penitence to faith, and turn not the mercy of God so as to promote the licentiousness of the flesh. And then the state of the case must be noticed; for the Apostle teaches us here how the grace of Christ absolves us from guilt. Now as to the expression, τὸ ἀδύνατον , the impossibility of the law, it is no doubt to be taken for defect or impotency; as though it had been said, that a remedy had been found by God, by which that which was an impossibility to the law is removed. The particle, ἐν ᾧ , [ Erasmus ] has rendered “ ea parte qua — in that part in which;” but as I think it to be causal, I prefer rendering it, “ eo quod — because:” and though perhaps such a phrase does not occur among good authors in the Greek language, yet as the Apostles everywhere adopt Hebrew modes of expression, this interpretation ought not to be deemed improper. (239) No doubt intelligent readers will allow, that the cause of defect is what is here expressed, as we shall shortly prove again. Now though [ Erasmus ] supplies the principal verb, yet the text seems to me to flow better without it. The copulative καὶ , and , has led [ Erasmus ] astray, so as to insert the verb prœstitit — hath performed; but I think that it is used for the sake of emphasis; except it may be, that some will approve of the conjecture of a Grecian scholiast, who connects the clause thus with the preceding words, “God sent his own Son in the likeness of the flesh of sin and on account of sin,” etc. I have however followed what I have thought to be the real meaning of Paul. I come now to the subject itself. (240) Paul clearly declares that our sins were expiated by the death of Christ, because it was impossible for the law to confer righteousness upon us. It hence follows, that more is required by the law than what we can perform; for if we were capable of fulfilling the law there would have been no need to seek a remedy elsewhere. It is therefore absurd to measure human strength by the precepts of the law; as though God in requiring what is justly due, had regarded what and how much we are able to do. Because it was weak etc. That no one might think that the law was irreverently charged with weakness, or confine it to ceremonies, Paul has distinctly expressed that this defect was not owing to any fault in the law, but to the corruption of our flesh; for it must be allowed that if any one really satisfies the divine law, he will be deemed just before God. He does not then deny that the law is sufficient to justify us as to doctrine, inasmuch as it contains a perfect rule of righteousness: but as our flesh does not attain that righteousness, the whole power of the law fails and vanishes away. Thus condemned is the error or rather the delirious notion of those who imagine that the power of justifying is only taken away from ceremonies; for Paul, by laying the blame expressly on us, clearly shows that he found no fault with the doctrine of the law. But further, understand the weakness of the law according to the sense in which the Apostle usually takes the word ασθενεια , weakness, not only as meaning a small imbecility but impotency; for he means that the law has no power whatever to justify. (241) You then see that we are wholly excluded from the righteousness of works, and must therefore flee to Christ for righteousness, for in us there can be none, and to know this is especially necessary; for we shall never be clothed with the righteousness of Christ except we first know assuredly that we have no righteousness of our own. The word flesh is to be taken still in the same sense, as meaning ourselves. The corruption then of our nature renders the law of God in this respect useless to us; for while it shows the way of life, it does not bring us back who are running headlong into death. God having sent his own Son, etc. He now points out the way in which our heavenly Father has restored righteousness to us by his Son, even by condemning sin in the very flesh of Christ; who by cancelling as it were the handwriting, abolished sin, which held us bound before God; for the condemnation of sin made us free and brought us righteousness, for sin being blotted out we are absolved, so that God counts us as just. But he declares first that Christ was sent , in order to remind us that righteousness by no means dwells in us, for it is to be sought from him, and that men in vain confide in their own merits, who become not just but at the pleasure of another, or who borrow righteousness from that expiation which Christ accomplished in his own flesh. But he says, that he came in the likeness of the flesh of sin; for though the flesh of Christ was polluted by no stains, yet it seemed apparently to be sinful, inasmuch as it sustained the punishment due to our sins, and doubtless death exercised all its power over it as though it was subject to itself. And as it behoved our High-priest to learn by his own experience how to aid the weak, Christ underwent our infirmities, that he might be more inclined to sympathy, and in this respect also there appeared some resemblance of a sinful nature. Even for sin , etc. I have already said that this is explained by some as the cause or the end for which God

Pericope (part_of)

절 (explains)

bible-text/rom-8-3

Source

3. **율법이 육신으로 말미암아 연약하여 할 수 없는 것을** 등. 이제 그의 증명의 다듬기와 장식이 따른다. 주께서 그리스도 안에서 무상의 자비로 우리를 의롭다 하셨다는 것이 율법이 할 수 없었던 바로 그것이다. 이것은 매우 주목할 만한 문장이므로 모든 부분을 살펴보자. 바울이 여기서 자유로운 칭의나 하나님이 우리를 자신과 화해시키시는 사면에 대해 다룬다는 것은 마지막 절에서 추론할 수 있다. **율법이 할 수 없는 것**은 의심할 여지 없이 결함이나 무능함으로 취해야 한다. 마치 하나님이 율법의 불가능을 제거하는 치료책을 발견하셨다고 말한 것과 같다.

바울은 우리의 죄가 그리스도의 죽음으로 속죄되었다고 분명히 선언한다. 율법이 우리에게 의를 부여하는 것이 불가능했기 때문이다. 따라서 율법이 요구하는 것 이상이 우리에게 요구된다는 결론이 따른다. 만약 우리가 율법을 성취할 수 있었다면 다른 곳에서 치료책을 찾을 필요가 없었을 것이다. **육신으로 말미암아 연약하므로** 등. 아무도 율법이 불경스럽게 연약함으로 비난받거나 의식에만 국한되었다고 생각하지 않도록, 바울은 이 결함이 율법의 어떤 잘못 때문이 아니라 우리 육신의 부패 때문이라고 분명히 표현했다. 만약 어떤 이가 하나님의 율법을 실제로 만족시킨다면 하나님 앞에서 의인으로 여겨질 것이다. 그는 율법이 교리로서 우리를 의롭게 하기에 충분하다는 것을 부정하지 않는다. 율법은 의의 완전한 규범을 담고 있기 때문이다. 그러나 우리 육신이 그 의에 이르지 못하므로 율법의 전 능력이 실패하고 사라진다.

**자기 아들을 죄 있는 육신의 모양으로 보내어** 등. 그는 이제 하늘 아버지께서 아들로 우리에게 의를 회복시키신 방법을 지적한다. 그것은 바로 그리스도의 육신에서 죄를 정죄하심으로써이다. 이것으로 말하자면 기록된 증서를 취소하여 우리를 하나님 앞에서 묶어두었던 죄를 폐기하셨다. 죄의 정죄가 우리를 자유롭게 하고 의를 가져왔다. 죄가 말소되어 하나님이 우리를 의인으로 여기시기 때문이다. 그리스도가 **보내심을 받았다**고 선언하는 것은 의가 결코 우리 안에 거하지 않으며 그에게서 구해야 한다는 것을 상기시키기 위함이다. 그가 **죄 있는 육신의 모양으로** 오셨다고 말하는 것은, 그리스도의 육신이 어떤 흠으로도 오염되지 않았지만 우리 죄에 마땅한 형벌을 담당했으므로 죄있는 것처럼 보였기 때문이다.

원주석

4절 카드 ↗

4. That the justification of the law might be fulfilled , etc. They who understand that the renewed, by the Spirit of Christ, fulfil the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just. For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. But as Christ communicates his righteousness to none but to those whom he joins to himself by the bond of his Spirit, the work of renewal is again mentioned, lest Christ should be thought to be the minister of sin: for it is the inclination of many so to apply whatever is taught respecting the paternal kindness of God, as to encourage the lasciviousness of the flesh; and some malignantly slander this doctrine, as though it extinquished the desire to live uprightly. (243) (243) Commentators are divided as to the meaning of this verse. This and the second verse seem to bear a relation in sense to one another; so that if the second verse refers to justification, this also refers to it; but if freedom from the power of sin and death be what is taught in the former verse, the actual or personal fulfillment of the law must be what is intended here. Some, such as [ Pareus ] and [ Venema ], consider justification to be the subject of both verses; and others, such as [ Scott ] and [ Doddridge ], consider it to be sanctification. But [ Beza ], [ Chalmers ], as well as [ Calvin ], somewhat inconsistently, regard the second verse as speaking of freedom from the power or dominion of sin, and not from its guilt or condemnation, and this verse as speaking of the imputed righteousness of Christ, and not of that righteousness which believers are enabled to perform by the Spirit’s aid and influence. The verses seem so connected in the argument, that one of these two ideas must be held throughout. There is nothing decisive in the wording of this verse, though the cast of the expressions seem more favorable to the idea entertained by [ Doddridge ] and [ Scott ], and especially what follows in the context, where the work of the Spirit is exclusively spoken of. The word δικαιωμα, is better rendered “righteousness” than “justification;” for “the righteousness to the law” means the righteousness which the law requires; and the words “might be fulfilled in us,” may, with equal propriety as to the uses loquendi , be rendered, “might be performed by us.” The verb πληρόω has this meaning in Romans 13:8 , and in other places. Viewed in this light the verse contains the same truth with what is expressed by “serving the law of God,” in Romans 7:25 , and the same with yielding our members as “instruments of righteousness unto God,” in Romans 6:13 . That this is to establish a justification by the law, is obviated by the consideration, that this righteousness is performed through the efficacy of Christ’s death, and through the reviving power of the Spirit, and not through the law, and that it is not a justifying righteousness before God, for it is imperfect, and the law can acknowledge nothing as righteousness but what is perfect. The sanctification now begun will be finally completed; but it is all through grace: and the completion of this work will be a complete conformity with the immutable law of God. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-8-4

Source

4. **율법의 요구가 우리에게 이루어지게 하려 하심이니** 등. 성령으로 거듭난 자들이 율법을 성취한다고 이해하는 자들은 바울의 의미와 전혀 맞지 않는 해석을 도입한다. 신실한 자들은 이 세상에서 나그네 생활하는 동안 율법의 의가 그들 안에서 완전해지는 수준까지 결코 도달하지 못하기 때문이다. 이것은 사면에 적용되어야 한다. 그리스도의 순종이 우리를 위해 받아들여질 때 율법이 만족되어 우리는 의인으로 여겨진다. 율법이 요구하는 완전함이 우리 육신에서 드러났고, 이런 이유로 율법의 엄격함이 더 이상 우리를 정죄할 권력을 갖지 못한다. 그러나 그리스도는 자신의 성령의 유대로 자신과 연결하는 자들에게만 자신의 의를 전달하시므로, 갱신의 사역이 다시 언급된다. 그것은 그리스도가 죄의 종이 되신 것으로 생각되지 않도록 하기 위해서이다.

원주석

5절 카드 ↗

5. For they who are after the flesh, etc. He introduces this difference between the flesh and the Spirit, not only to confirm, by an argument derived from what is of an opposite character, what he has before mentioned, — that the grace of Christ belongs to none but to those who, having been regenerated by the Spirit, strive after purity; but also to relieve the faithful with a seasonable consolation, lest being conscious of many infirmities, they should despair: for as he had exempted none from the curse, but those who lead a spiritual life, he might seem to cut off from all mortals the hope of salvation; for who in this world can be found adorned with so much angelic purity so as to be wholly freed from the flesh? It was therefore necessary to define what it is to be in the flesh , and to walk after the flesh . At first, indeed, Paul does not define the distinction so very precisely; but yet we shall see as we proceed, that his object is to afford good hope to the faithful, though they are bound to their flesh; only let them not give loose reins to its lusts, but give themselves up to be guided by the Holy Spirit. By saying that carnal men care for, or think upon, the things of the flesh, he shows that he did not count those as carnal who aspire after celestial righteousness, but those who wholly devote themselves to the world. I have rendered φρονουσιν by a word of larger meaning, cogitant — think, that readers may understand that those only are excluded from being the children of God who, being given to the allurements of the flesh, apply their minds and study to depraved lusts. (244) Now, in the second clause he encourages the faithful to entertain good hope, provided they find that they are raised up by the Spirit to the meditation of righteousness: for wherever the Spirit reigns, it is an evidence of the saving grace of God; as the grace of God does not exist where the Spirit being extinguished the reign of the flesh prevails. But I will briefly repeat here what I have reminded you of before, — That to be in the flesh , or, after the flesh, is the same thing as to be without the gift of regeneration: (245) and such are all they who continue, as they commonly say, in pure naturals , ( Puris naturalibus .) (244) The verb φρονέω as [ Leigh ] justly says, includes the action of the mind, will, and affections, but mostly in Scripture it expresses the action of the will and affections. It means to understand, to desire, and to relish or delight in a thing. It is rendered here by [ Erasmus ] and [ Vatablus ], “ curant — care for;” by [ Beza ], [ Pareus ], and the Vulgate , “ sapiunt — relish or savour;” by [ Doddridge ] and [ Macknight ], “mind,” as in our version; and by [ Stuart ], “concern themselves with.” It evidently means attention, regard, pursuit and delight, — the act of the will and affections, rather than that of the mind. “The verb,” says [ Turrettin ], “means not only to think of, to understand, to attend to a thing; but also to mind it,to value it, and to take great delight in it. — Ed. (245) [ Jerome ] says, that to be in the flesh is to be in a married state! How superstition perverts the mind! and then the perverted mind perverts the word of God. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. **육신을 따르는 자는 육신의 일을** 등. 그는 육신과 성령 사이의 차이를 도입하는데, 이것은 단지 그가 전에 언급한 것, 즉 그리스도의 은혜는 성령으로 거듭나서 순결을 추구하는 자들에게만 속한다는 것을 반대되는 것에서 이끌어낸 논증으로 확증하기 위해서만이 아니다. 또한 신실한 자들에게 제때에 위로를 주어 많은 연약함을 의식하면서 절망하지 않도록 하기 위해서이기도 하다. 어떤 이들이 **육신 안에** 있거나 **육신을 따라** 걷는 것이 무엇인지를 정의하는 것이 필요했다. 육신적인 사람들이 하늘의 의를 열망하는 자들이 아니라 완전히 세상에 헌신하는 자들이라는 것을 보임으로써, 바울은 자신이 그러한 육신적인 자들만을 하나님의 자녀에서 제외한다는 것을 보인다. 두 번째 절에서 그는 신실한 자들에게 좋은 소망을 품도록 격려한다. 다만 성령이 그들을 의의 묵상으로 높이 들어올린다는 것을 발견한다면 말이다.

원주석

6절 카드 ↗

6. The minding of the flesh , etc. [ Erasmus ] has rendered it “affection,” ( affectum ; ) the old translator, “prudence,” ( prudentiam .) But as it is certain that the το φρονημα of Paul is the same with what Moses calls the imagination ( figmentum — devising) of the heart, ( Genesis 6:5 ;) and that under this word are included all the faculties of the soul — reason, understanding, and affections, it seems to me that minding ( cogitatio — thinking, imagining, caring) is a more suitable word (246) And though Paul uses the particle γὰρ — for, yet I doubt not but that is only a simple confirmative, for there is here a kind of concession; for after having briefly defined what it is to be in the flesh, he now subjoins the end that awaits all who are slaves to the flesh. Thus by stating the contrary effect, he proves, that they cannot be partakers of the favor of Christ, who abide in the flesh, for through the whole course of their life they proceed and hasten unto death. This passage deserves special notice; for we hence learn, that we, while following the course of nature, rush headlong into death; for we, of ourselves, contrive nothing but what ends in ruin. But he immediately adds another clause, to teach us, that if anything in us tends to life, it is what the Spirit produces; for no spark of life proceeds from our flesh. The minding of the Spirit he calls life , for it is life-giving, or leads to life; and by peace he designates, after the manner of the Hebrews, every kind of happiness; for whatever the Spirit of God works in us tends to our felicity. There is, however, no reason why any one should on this account attribute salvation to works; for though God begins our salvation, and at length completes it by renewing us after his own image; yet the only cause is his good pleasure, whereby he makes us partakers of Christ. (246) It is difficult to find a word to express the idea here intended. It is evident that τὸ φρόνημα τὢς σαρκὸς is the abstract of “minding the things of the flesh,” in the preceding verse. The mindedness, rather than the minding of the flesh, would be most correct. But the phrase is no doubt Hebraistic, the adjective is put as a noun in the genitive case, so that its right version is, “The carnal mind;” and “mind” is to be taken in the wide sense of the verb, as including the whole soul, understanding, will, and affections. The phrase is thus given in the next verse in our version; and it is the most correct rendering. The mind of the flesh is its thoughts, desires, likings, and delight. This carnal mind is death, i.e . , spiritual death now, leading to that which is eternal; or death, as being under condemnation, and producing wretchedness and misery; it is also enmity towards God, including in its very spirit hatred and antipathy to God. On the other hand, “the spiritual mind” is “life,” i.e . , a divine life, a living principle of holiness, accompanied with “peace,” which is true happiness; or life by justification, and “peace” with God as the fruit of it. The word φρόνημα is only found in one other place, in Romans 8:27 , — “the mind,” wish, or desire “of the Spirit.” — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **육신의 생각은 사망이요** 등. 그는 육신의 종인 모든 자들에게 기다리는 끝을 진술함으로써, 그가 앞에서 말한 것을 확증한다. 따라서 죽음의 모든 과정을 따라 나아가는 자들은 그리스도의 은혜에 참여할 수 없다는 것이 증명된다. 이 구절은 특별한 주목을 받을 만하다. 우리는 여기서 자연의 과정을 따르는 동안 우리가 무섭게 죽음으로 달려간다는 것을 배운다. 우리는 본래 파멸에 이르는 것 외에 아무것도 고안하지 않기 때문이다. 그러나 그는 즉시 다른 절을 덧붙여, 우리 안에서 생명으로 이어지는 어떤 것이 있다면 그것은 성령이 만들어내는 것임을 가르친다. 어떤 생명의 불꽃도 우리 육신에서 나오지 않기 때문이다. 그는 **성령의 생각**을 **생명**이라고 부른다. 생명을 주기 때문이다. **평화**로 그는 히브리어 방식을 따라 모든 종류의 행복을 가리킨다. 하나님의 성령이 우리 안에서 행하시는 모든 것은 우리의 복지에 기여하기 때문이다.

원주석

7절 카드 ↗

7. Because the minding of the flesh, (247) etc. He subjoins a proof of what he had stated, — that nothing proceeds from the efforts of our flesh but death, because it contends as an enemy against the will of God. Now the will of God is the rule of righteousness; it hence follows, that whatever is unjust is contrary to it; and what is unjust at the same time brings death. But while God is adverse, and is offended, in vain does any one expect life; for his wrath must be necessarily followed by death, which is the avenging of his wrath. But let us observe here, that the will of man is in all things opposed to the divine will; for, as much as what is crooked differs from what is straight, so much must be the difference between us and God. For to the law of God , etc. This is an explanation of the former sentence; and it shows how all the thinkings ( meditationes ) of the flesh carry on war against the will of God; for his will cannot be assailed but where he has revealed it. In the law God shows what pleases him: hence they who wish really to find out how far they agree with God must test all their purposes and practices by this rule. For though nothing is done in this world, except by the secret governing providence of God; yet to say, under this pretext, that nothing is done but what he approves, ( nihil nisi eo approbante fieri ,) is intolerable blasphemy; and on this subject some fanatics are wrangling at this day. The law has set the difference between right and wrong plainly and distinctly before our eyes, and to seek it in a deep labyrinth, what sottishness is it! The Lord has indeed, as I have said, his hidden counsel, by which he regulates all things as he pleases; but as it is incomprehensible to us, let us know that we are to refrain from too curious an investigation of it. Let this in the mean time remain as a fixed principle, — that nothing pleases him but righteousness, and also, that no right estimate can be made of our works but by the law, in which he has faithfully testified what he approves and disapproves. Nor can be . Behold the power of free-will! which the Sophists cannot carry high enough. Doubtless, Paul affirms here, in express words, what they openly detest, — that it is impossible for us to render our powers subject to the law. They boast that the heart can turn to either side, provide it be aided by the influence of the Spirit, and that a free choice of good or evil is in our power, when the Spirit only brings help; but it is ours to choose or refuse. They also imagine some good emotions, by which we become of ourselves prepared. Paul, on the contrary, declares, that the heart is full of hardness and indomitable contumacy, so that it is never moved naturally to undertake the yoke of God; nor does he speak of this or of that faculty, but speaking indefinitely, he throws into one bundle all the emotions which arise within us. (248) Far, then, from a Christian heart be this heathen philosophy respecting the liberty of the will. Let every one acknowledge himself to be the servant of sin, as he is in reality, that he may be made free, being set at liberty by the grace of Christ: to glory in any other liberty is the highest folly. (247) The order which the Apostle observes ought to be noticed. He begins in Romans 8:5 , or at the end of Romans 8:4 , with two characters — the carnal and, the spiritual . He takes the carnal first, because it is the first as to us in order of time. And here he does not reverse the order, as he sometimes does, when the case admits it, but goes on first with the carnal man, and then, in Romans 8:9 , he describes the spiritual. — Ed. (248) [ Stuart ] attempts to evade this conclusion, but rather in an odd way. The whole amount, as he seems to say, of what the Apostle declares, is that this φρόνημα σαρκός itself is not subject, and cannot be, to the law of God; but whether the sinner who cherishes it “is actuated by other principles and motives,” the expression, he says, does not seem satisfactorily to determine. Hence he stigmatizes with the name of “metaphysical reasoning” the doctrine of man’s moral inability, without divine grace, to turn to God — a doctrine which [ Luther ], [ Calvin ], and our own Reformers equally maintained. The Apostle does not only speak abstractedly, but he applies what he advances to individuals, and concludes by saying, So then they that are in the flesh cannot please God.” Who and what can bring them out of this state? The influence of “other principles and motives,” or the grace of God? This is no metaphysical question, and the answer to it determines the point. Our other American brother, [ Barnes ], seems also to deprecate this doctrine of moral inability, and makes distinctions to no purpose, attempting to separate the carnal mind from him in whom it exists, as though man could be in a neutral state, neither in the flesh nor in the Spirit. “It is an expression,” as our third American brother, [ Hodge ], justly observes, “applied to all unrenewed persons, as those who are not in the flesh are in the Spirit.” — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **육신의 생각은 하나님과 원수가 되나니** 등. 그는 앞서 말한 것의 증거를 덧붙인다. 우리 육신의 노력에서 나오는 것은 죽음뿐이라는 것을. 그것이 하나님의 뜻에 대적하는 원수이기 때문이다. 하나님의 뜻은 의의 규범이다. 따라서 불의한 것은 무엇이든 그것에 반대된다는 결론이 따른다. **율법에 굴복하지 아니하고** 등. 이것은 앞 문장의 설명이다. 그리고 육신의 모든 생각이 어떻게 하나님의 뜻과 싸우는지를 보인다. **굴복할 수도 없노라.** 보라, 자유 의지의 능력을! 바울은 여기서 사변철학자들이 공개적으로 혐오하는 것을 명확한 언어로 단언한다. 즉 우리 능력을 율법에 복종시키는 것이 우리에게 불가능하다는 것이다. 그들은 성령의 도움이 수반된다면 마음이 어느 쪽으로든 향할 수 있다고 자랑한다. 그러나 바울은 반대로 마음이 완고함과 굴복하지 않는 반항으로 가득 차 있어, 자연적으로는 결코 하나님의 멍에를 짊어지도록 움직여지지 않는다고 선언한다.

원주석

8절 카드 ↗

8. They then who are in the flesh, etc. It is not without reason that I have rendered the adversative δὲ as an illative: for the Apostle infers from what had been said, that those who give themselves up to be guided by the lusts of the flesh, are all of them abominable before God; and he has thus far confirmed this truth, — that all who walk not after the Spirit are alienated from Christ, for they are without any spiritual life. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **육신에 있는 자들은 하나님을 기쁘시게 할 수 없느니라** 등. 사도는 이미 말한 것에서 추론한다. 육신의 욕망에 자신을 내어준 자들은 모두 하나님 앞에 가증스럽다는 것이다. 이로써 그는 이 진리를 확증했다. 영을 따라 걷지 않는 자들은 모두 그리스도에게서 소외되어 있다. 그들에게 어떤 영적 생명도 없기 때문이다.

원주석

9절 카드 ↗

9. But ye , etc. He applies hypothetically a general truth to those to whom he was writing; not only that by directing his discourse to them particularly he might more powerfully affect them, but also that they might with certainty gather from the description already given, that they were of the number of those, from whom Christ had taken away the curse of the law. Yet, at the same time, by explaining what the Spirit of God works in the elect, and what fruit he brings forth, he encourages them to strive after newness of life. If indeed the Spirit of God , etc. This qualifying sentence is fitly subjoined, by which they were stirred up to examine themselves more closely, lest they should profess the name of Christ in vain. And it is the surest mark by which the children of God are distinguished from the children of the world, when by the Spirit of God they are renewed unto purity and holiness. It seems at the same time to have been his purpose, not so much to detect hypocrisy, as to suggest reasons for glorying against the absurd zealots of the law, who esteem the dead letter of more importance than the inward power of the Spirit, who gives life to the law. But this passage shows, that what Paul has hitherto meant by the Spirit, is not the mind or understanding (which is called the superior part of the soul by the advocates of freewill) but a celestial gift; for he shows that those are spiritual, not such as obey reason through their own will, but such as God rules by his Spirit. Nor are they yet said to be according to the Spirit, because they are filled with God’s Spirit, (which is now the case with none,) but because they have the Spirit dwelling in them, though they find some remains of the flesh still remaining in them: at the same time it cannot dwell in them without having the superiority; for it must be observed that man’s state is known by the power that bears rule in him. But if any have not the Spirit of Christ , etc. He subjoins this to show how necessary in Christians is the denial of the flesh. The reign of the Spirit is the abolition of the flesh. Those in whom the Spirit reigns not, belong not to Christ; then they are not Christians who serve the flesh; for they who separate Christ from his own Spirit make him like a dead image or a carcase. And we must always bear in mind what the Apostle has intimated, that gratuitous remission of sins can never be separated from the Spirit of regeneration; for this would be as it were to rend Christ asunder. If this be true, it is strange that we are accused of arrogance by the adversaries of the gospel, because we dare to avow that the Spirit of Christ dwells in us: for we must either deny Christ, or confess that we become Christians through his Spirit. It is indeed dreadful to hear that men have so departed from the word of the Lord, that they not only vaunt that they are Christians without God’s Spirit, but also ridicule the faith of others: but such is the philosophy of the Papists. But let readers observe here, that the Spirit is, without any distinction, called sometimes the Spirit of God the Father, and sometimes the Spirit of Christ; and thus called, not only because his whole fulness was poured on Christ as our Mediator and head, so that from him a portion might descend on each of us, but also because he is equally the Spirit of the Father and of the Son, who have one essence, and the same eternal divinity. As, however, we have no intercourse with God except through Christ, the Apostle wisely descends to Christ from the Father, who seems to be far off: return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **만일 너희 속에 하나님의 영이 거하시면 너희가 육신에 있지 아니하고** 등. 그는 자신이 편지를 쓴 자들에게 가설적으로 일반적 진리를 적용한다. 그들에게 특별히 말함으로써 그들에게 더 강하게 영향을 미치기 위해서만이 아니라, 그들이 이미 주어진 묘사에서 율법의 저주를 빼앗아 가신 분들의 수에 자신들이 속해 있다는 것을 확실히 알도록 하기 위해서이다. 동시에 하나님의 성령이 택자들 안에서 무엇을 행하고 어떤 열매를 맺는지를 설명함으로써, 그는 그들이 삶의 새로움을 위해 분투하도록 격려한다.

**만일 누구든지 그리스도의 영이 없으면 그리스도의 사람이 아니니라.** 그는 이것을 덧붙여 기독교인에게 육신을 부정하는 것이 얼마나 필요한지를 보인다. 성령의 왕국은 육신의 폐기이다. 성령이 지배하지 않는 자들은 그리스도에게 속하지 않는다. 그러므로 육신을 섬기는 자들은 기독교인이 아니다. 그리스도를 자신의 성령에서 분리시키는 자들은 그를 죽은 형상이나 시체와 같이 만들기 때문이다. 우리는 항상 사도가 암시한 것을 기억해야 한다. 죄의 무상 사면은 거듭남의 성령에서 결코 분리될 수 없다는 것을. 이것은 말하자면 그리스도를 찢어 나누는 것이기 때문이다.

원주석

10절 카드 ↗

10. But if Christ be in us , etc. What he had before said of the Spirit he says now of Christ, in order that the mode of Christ’s dwelling in us might be intimated; for as by the Spirit he consecrates us as temples to himself, so by the same he dwells in us. But what we have before referred to, he now explains more fully — that the children of God are counted spiritual, not on the ground of a full and complete perfection, but only on account of the newness of life that is begun in them. And he anticipates here an occasion of doubt, which might have otherwise disturbed us; for though the Spirit possesses a part of us, we yet see another part still under the power of death. He then gives this answer — that the power of quickening is in the Spirit of Christ, which will be effectual in swallowing up our mortality. He hence concludes that we must patiently wait until the relics of sin be entirely abolished. Readers have been already reminded, that by the word Spirit they are not to understand the soul, but the Spirit of regeneration; and Paul calls the Spirit life, not only because he lives and reigns in us, but also because he quickens us by his power, until at length, having destroyed the mortal fesh, he perfectly renews us. So, on the other hand, the word body signifies that gross mass which is not yet purified by the Spirit of God from earthly dregs, which delight in nothing but what is gross; for it would be otherwise absurd to ascribe to the body the fault of sin: besides the soul is so far from being life that it does not of itself live. The meaning of Paul then is — that although sin adjudges us to death as far as the corruption of our first nature remains in us, yet that the Spirit of God is its conqueror: nor is it any hindrance, that we are only favored with the first-fruits, for even one spark of the Spirit is the seed of life. (249) (249) There are mainly two explanations of this verse and the following, with some shades of difference. The one is given here; according to which “the body,” and “bodies,” are taken figuratively for nature corrupted by sin; the “body,” as it is flesh, or corrupted, is “dead,” is crucified, or doomed to die “on account of sin;” and this “body,” or these “bodies,” which are mortal, and especially so as to their corruption, are to be quickened, revived, and made subservient to the will of God. It appears that this is essentially the view taken by [ Chrysostom ], and also by [ Erasmus ], [ Locke ], [ Marckius ], and by [ Stuart ] and [ Barnes ]. It is said that νέκρον and θνητα have the same meaning with “crucified” and “destroyed,” in Romans 6:6 , and “dead,” in Romans 6:7 , and “dead,” in Romans 6:11 , and “mortal,” in Romans 6:12 . And as to the meaning of ζωοποίησει, is “shall quicken,” reference is made to Colossians 2:12 ; Ephesians 1:19 ; Ephesians 2:5 . It is also added, that the words “mortify the deeds of the body,” in Romans 8:13 , confirm this view. The other explanation, adopted by [ Augustine ], and also by [ Pareus ], [ Vitringa ], [ Turrettin ], [ Doddridge ], [ Scott ], [ Chalmers ], [ Haldane ], and [ Hodge ], is the following, — The “body,” and “bodies,” are to be taken literally, and the spirit, in the 10 th verse, is the renewed man, or the renewed soul, which has or possesses “life” through the righteousness of Christ, or is made to enjoy life through the righteousness implanted by the Spirit. The meaning then is this, “The body is dead through sin, is doomed to die because of sin; but the spirit is life through righteousness, the soul renewed has life through Christ’s righteousness: but the dying body, now tabernacled by the Spirit, shall also be quickened and made immortal through the mighty power of the divine Spirit.” Thus salvation shall be complete when the “redemption of the body” shall come. See Romans 8:23 . While the two views are theologically correct, the latter is that which is the most consonant with the usual phraseology of Scripture, though the former seems the most suitable to the context. The subject evidently is the work of the Spirit in mortifying sin, and in bestowing and sustaining spiritual life. The inference in the next verse seems favorable to this view. — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **또 그리스도께서 너희 안에 계시면** 등. 그가 전에 성령에 대해 말한 것을 이제 그리스도에 대해서도 말한다. 그리스도께서 우리 안에 거하시는 방식이 암시되도록 하기 위해서이다. 성령으로 우리를 자신을 위한 성전으로 봉헌하시는 것처럼, 같은 성령으로 우리 안에 거하신다. 그러나 전에 언급한 것을 이제 더 충분히 설명한다. 하나님의 자녀들이 충만하고 완전한 완전함을 근거로가 아니라, 그들 안에 시작된 삶의 새로움만을 이유로 영적이라고 여겨진다는 것이다. 그리고 그는 의심의 여지를 미리 막는데, 그렇지 않으면 우리를 불안하게 했을 것이다. 성령이 우리의 일부를 소유하지만 다른 부분은 여전히 죽음의 권세 아래 있음을 우리가 보기 때문이다. 그는 이 대답을 준다. 생명을 주는 능력이 그리스도의 성령 안에 있으며, 이것이 우리의 죽음을 삼키는 데 효력이 있을 것이라고.

원주석

11절 카드 ↗

11. If the Spirit , etc. This is a confirmation of the last verse, derived from the efficient cause, and according to this sense, — “Since by the power of God’s Spirit Christ was raised, and since the Spirit possesses eternal power, he will also exert the same with regard to us.” And he takes it as granted, that in the person of Christ was exhibited a specimen of the power which belongs to the whole body of the Church: and as he makes God the author of the resurrection, he assigns to him a life-giving Spirit. Who raised , etc. By this periphrasis he describes God; which harmonizes better with his present object, than if he had called him simply by his own name. For the same reason he assigns to the Father the glory of raising Christ; for it more clearly proved what he had in view, than if he had ascribed the act to Christ himself. For it might have been objected, “That Christ was able by his own power to raise up himself, and this is what no man can do.” But when he says, that God raised up Christ by his Spirit, and that he also communicated his Spirit to us, there is nothing that can be alleged to the contrary; so that he thus makes sure to us the hope of resurrection. Nor is there anything here that derogates from that declaration in John, “I have power to lay down my life, and to take it up again.” ( John 10:18 .) No doubt Christ arose through his own power; but as he is wont to attribute to the Father whatever Divine power he possesses, so the Apostle has not improperly transferred to the Father what was especially done by Christ, as the peculiar work of divinity. By mortal bodies he understands all those things which still remain in us, that are subject to death; for his usual practice is to give this name to the grosser part of us. We hence conclude, that he speaks not of the last resurrection, which shall be in a moment, but of the continued working of the Spirit, by which he gradually mortifies the relics of the flesh and renews in us a celestial life. return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **예수를 죽은 자 가운데서 살리신 이의 영이 너희 안에 거하시면** 등. 이것은 효력적 원인에서 이끌어낸 마지막 절의 확증이다. 이런 의미에서이다. "하나님의 성령의 능력으로 그리스도께서 살아나셨고 성령이 영원한 능력을 소유하시므로, 그는 우리와 관련하여도 같은 능력을 발휘하실 것이다." 그리고 그는 그리스도의 인격에서 교회 전체 몸에 속하는 능력의 표본이 드러났다는 것을 당연하게 여긴다. 하나님을 부활의 저자로 삼으므로, 그에게 생명을 주는 성령을 귀속시킨다.

**살리신 이가** 등. 이 표현으로 그는 하나님을 묘사한다. 이것은 단순히 그 자신의 이름으로 그를 불렀을 때보다 현재 목적에 더 잘 조화된다. 같은 이유로 그는 아버지께 그리스도를 살리신 영광을 귀속시킨다. 이것이 그가 염두에 두었던 것을 그리스도 자신에게 귀속시켰을 때보다 더 명확하게 증명했기 때문이다. 따라서 우리는 이것이 마지막 부활이 아니라 그가 육신의 잔재를 점차적으로 죽이고 우리 안에 하늘의 삶을 새롭게 하는 성령의 계속되는 사역에 대해 말한다고 결론 내린다.

원주석

12절 카드 ↗

12. So then, brethren , etc. This is the conclusion of what has been previously said; for if we are to renounce the flesh, we ought not to consent to it; and if the Spirit ought to reign in us, it is inconsistent not to attend to his bidding. Paul’s sentence is here defective, for he omits the other part of the contrast, — that we are debtors to the Spirit; but the meaning is in no way obscure. (251) This conclusion has the force of an exhortation; for he is ever wont to draw exhortations from his doctrine. So in another place, Ephesians 4:30 , he exhorts us “not to grieve the Spirit of God, by whom we have been sealed to the day of redemption:” he does the same in Galatians 5:25 , “If we live in the Spirit, let us also walk in the Spirit.” And this is the case, when we renounce carnal lusts, so as to devote ourselves, as those who are bound, to the righteousness of God. Thus indeed we ought to reason, not as some blasphemers are wont to do, who talk idly, and say, — that we must do nothing, because we have no power. But it is as it were to fight against God, when we extinguish the grace offered to us, by contempt and negligence. (251) He did not mention the other part, says [ Pareus ], “because it was so evident.” Besides, what he had already stated, and what he proceeds to state, are so many evidences of our obligations to live after the Spirit, that it was unnecessary to make such an addition. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **그러므로 형제들아** 등. 이것은 앞에서 말한 것의 결론이다. 우리가 육신을 포기해야 한다면 그것에 동의하지 않아야 한다. 성령이 우리 안에서 지배해야 한다면 그의 명령에 주의를 기울이지 않는 것은 일치하지 않는다. 바울의 문장은 여기서 불완전하다. 그는 대조의 다른 부분을 생략했다. 즉 우리가 성령에 빚진 자들이라는 것이다. 그러나 의미는 전혀 불분명하지 않다. 이 결론은 권면의 효력을 가진다. 그는 자신의 교리에서 항상 권면을 이끌어내기 때문이다.

원주석

13절 카드 ↗

13. For if ye will live after the flesh, etc. He adds a threatening, in order more effectually to shake off their torpor; by which also they are fully confuted who boast of justification by faith without the Spirit of Christ, though they are more than sufficiently convicted by their own conscience; for there is no confidence in God, where there is no love of righteousness. It is indeed true, that we are justified in Christ through the mercy of God alone; but it is equally true and certain, that all who are justified are called by the Lord, that they may live worthy of their vocation. Let then the faithful learn to embrace him, not only for justification, but also for sanctification, as he has been given to us for both these purposes, lest they rend him asunder by their mutilated faith. But if ye by the Spirit, etc. He thus moderates his address, that he might not deject the minds of the godly, who are still conscious of much infirmity; for however we may as yet be exposed to sins, he nevertheless promises life to us, provided we strive to mortify the flesh: for he does not strictly require the destruction of the flesh, but only bids us to make every exertion to subdue its lusts. return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **너희가 육신대로 살면 반드시 죽을 것이로되** 등. 그는 그들의 나태를 더 효과적으로 흔들기 위해 위협을 덧붙인다. 이로써 신앙으로만 칭의를 자랑하면서 그리스도의 성령 없이 사는 자들이 완전히 논박된다. 우리가 오직 하나님의 자비를 통해 그리스도 안에서 의롭게 된다는 것은 참이다. 그러나 의롭다 함을 받은 모든 자들이 주님으로부터 부름을 받아 자신의 소명에 합당하게 살도록 한다는 것도 참이다. 그러면 신실한 자들은 그리스도가 두 가지 목적을 위해 주어졌으므로 칭의를 위해서만이 아니라 성화를 위해서도 그를 포용하는 것을 배우게 하라.

**만일 영으로써 몸의 행실을 죽이면 살리니** 등. 이렇게 그는 아직 많은 연약함을 의식하는 경건한 자들의 마음을 낙심시키지 않도록 자신의 말을 절제한다. 우리가 아직 죄에 노출되어 있더라도, 그는 우리가 육신을 죽이기 위해 노력하는 한 우리에게 생명을 약속한다. 육신의 파괴를 엄격하게 요구하지 않고 그 욕망을 억제하기 위해 모든 노력을 기울이라고 명한다.

원주석

14절 카드 ↗

14. For whosoever are led by the Spirit of God , etc. This is a confirmation of what has immediately preceded; for he teaches us, that those only are deemed the sons of God who are ruled by his Spirit; for by this mark God acknowledges them as his own people. Thus the empty boasting of hypocrites is taken away, who without any reason assume the title; and the faithful are thus encouraged with unhesitating confidence to expect salvation. The import of the whole is this — “all those are the sons of God who are led (252) by God’s Spirit; all the sons of God are heirs of eternal life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable. But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself. (252) Αγονται — are led or conducted: “A metaphor taken from the blind or those in darkness, who know not how to proceed without a conductor. So we have need to be led by the Spirit in the way of truth, for we are blind and see no light. Or it is a metaphor taken from infants, who can hardly walk without a guide; for the regenerated are like little children lately born. Thus we are reminded of our misery and weakness; and we ought not to ascribe to ourselves either knowledge or strength apart from the Spirit of God.” — [ Pareus ] return to ' Top of Page ' <a name="verse-15" class="com-number"

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14. **무릇 하나님의 영으로 인도함을 받는 사람은 곧 하나님의 아들이라** 등. 이것은 방금 말한 것의 확증이다. 하나님의 성령으로 인도받는 자들만이 하나님의 아들들로 여겨진다는 것을 가르친다. 왜냐하면 하나님은 이 표로 그들을 자신의 백성으로 인정하기 때문이다. 이로써 아무런 이유 없이 그 이름을 취하는 위선자들의 헛된 자랑이 제거된다. 신실한 자들은 구원을 확신하도록 주저 없는 확신으로 격려된다. 전체의 의미는 이렇다. 하나님의 영으로 인도받는 모든 자들은 하나님의 아들들이다. 하나님의 아들들은 모두 영생의 상속자들이다. 그러면 하나님의 영으로 인도받는 모든 자들은 영생을 확신해야 한다.

원주석

15절 카드 ↗

15. ]He now confirms the certainty of that confidence, in which he has already bidden the faithful to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has not been given for the purpose of harassing us with trembling or of tormenting us with anxiety; but on the contrary, for this end — that having calmed every perturbation, and restoring our minds to a tranquil state, he may stir us up to call on God with confidence and freedom. He does not then pursue only the argument which he had before stated, but dwells more on another clause, which he had connected with it, even the paternal mercy of God, by which he forgives his people the infirmities of the flesh and the sins which still remain in them. He teaches us that our confidence in this respect is made certain by the Spirit of adoption, who could not inspire us with confidence in prayer without sealing to us a gratuitous pardon: and that he might make this more evident, he mentions a twofold spirit; he calls one the spirit of bondage , which we receive from the law; and the other, the spirit of adoption , which proceeds from the gospel. The first, he says, was given formerly to produce fear; the other is given now to afford assurance. By such a comparison of contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made more evident. (253) The same comparison is used by the author of the Epistle to the Hebrews, where he says, that we have not come to Mount Sinai, where all thing were so terrible, that the people, being alarmed as it were by an immediate apprehension of death, implored that the word should be no more spoken to them, and Moses himself confessed that he was terrified; “but to Sion, the mount of the Lord, and to his city, the heavenly Jerusalem, where Jesus is, the Mediator of the New Testament,” etc. ( Hebrews 12:22 .) By the adverb again, we learn, that the law is here compared with the gospel: for the Son of God by his coming has brought to us this invaluable benefit, — that we are no longer bound by the servile condition of the law. You are not however to infer from this, either that no one before the coming of Christ was endued with the spirit of adoption, or that all who received the law were servants and not sons: for he compares the ministration of the law with the dispensation of the gospel rather than persons with persons. I indeed allow that the faithful are here reminded how much more bountifully God now deals with them than he did formerly with the fathers under the Old Testament; he yet regards the outward dispensation, in respect of which only we excel them: for though the faith of Abraham, of Moses, and of David, was superior to ours, yet as God kept them apparently under a schoolmaster, they had not advanced into that liberty which has been revealed to us. But it must at the same time be noticed, that it was designedly, on account of false apostles, that a contrast was made between the literal disciples of the law, and the faithful whom Christ, the heavenly Teacher, not only addresses by words, but also teaches inwardly and effectually by his Spirit. And though the covenant of grace is included under the law, it is yet far different from it; for in setting up the gospel in opposition to it, he regards nothing but what was peculiar to the law itself, as it commands and forbids, and restrains transgressors by the denunciation of death: and thus he gives the law its own character, in which it differs from the gospel; or this statement may be preferred by some, — “He sets forth the law only, as that by which God covenants with us on the ground of works.” So then persons only must be regarded as to the Jewish people; for when the law was published, and also after it was published, the godly were illuminated by the same Spirit of faith; and thus the hope of eternal life, of which the Spirit is the earnest and seal, was sealed on their hearts. The only difference is, that the Spirit is more largely and abundantly poured forth in the kingdom of Christ. But if you regard only the dispensation of the law, it will then appear, that salvation was first clearly revealed at that time, when Christ was manifested in the flesh. All things under the Old Testament were involved in great obscurity, when compared with the clear light of the gospel. And then, if the law be viewed in itself, it can do nothing but restrain those, devoted to its miserable bondage, by the horror of death; for it promises no good except under condition, and denounces death on all transgressors. Hence, as there is the spirit of bondage under the law, which oppresses the conscience with fear; so under the gospel there is the spirit of adoption, which exhilarates our souls by bearing a testimony as to our salvation. But observe, that fear is connected with bondage, as it cannot be otherwise, but that the law will harass and torment souls with miserable disquietness, as long as it exercises its dominion. There is then no other remedy for quieting them, except God forgives us our sin and deals kindly with us as a father with his children. Through whom we cry, etc. He has changed the person, that he might describe the common privilege of all the saints; as though he had said, — “Ye have the spirit, through whom you and all we, the rest of the faithful, cry,” etc. The imitation of their language is very significant; when he introduces the word Father, in the person of the faithful. The repetition of the name is for the sake of amplification; for Paul intimates, that God’s mercy was so published through the whole world, that he was invoked, as [ Augustine ] observes, indiscriminately in all languages. (254) His object then was to express the consent which existed among all nations. It hence follows, that there is now no difference between the Jew and the Greek, as they are united together. Isaiah speaks differently when he declares, that the language of Canaan would be common to a

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15. 이제 그는 이미 신실한 자들이 안전하게 안식하도록 권면한 확신의 확실성을 확증한다. 성령이 낳는 특별한 효과를 언급함으로써이다. 성령은 우리를 떨거나 불안으로 고문하기 위해 주어진 것이 아니다. 오히려 모든 소란을 가라앉히고 우리 마음을 평온한 상태로 회복시켜, 우리가 확신과 자유로 하나님을 부르도록 자극하기 위해서이다. **너희는 다시 무서워하는 종의 영을 받지 아니하고** 등. 그는 두 가지 영을 언급한다. 하나는 율법에서 받는 **종의 영**이고, 다른 하나는 복음에서 오는 **양자의 영**이다. 전자는 두려움을 낳기 위해 주어졌고, 후자는 확신을 위해 주어졌다고 말한다. 반대되는 것들의 이러한 비교로 그가 확증하려 했던 우리 구원의 확실성이 더 명확하게 드러난다.

**아빠 아버지라 부르짖느니라** 등. 그는 이 표현에 인칭을 바꿨다. 모든 성도들의 공통적인 특권을 묘사하기 위해서이다. 마치 이렇게 말하는 것과 같다. "여러분은 성령을 가지고 있으며, 이 성령을 통해 여러분과 우리, 나머지 신실한 자들 모두가 부르짖는다"는 것이다. 아버지의 이름을 반복한 것은 강조를 위해서이다. 이것으로 바울은 하나님의 자비가 온 세상에 널리 알려져 모든 언어로 무차별적으로 그가 불리게 되었다는 것을 암시한다. 따라서 유대인과 헬라인 사이에 차이가 없이 그들이 연합한다는 결론이 따른다.

원주석

16절 카드 ↗

16. The Spirit himself , etc. He does not simply say, that God’s Spirit is a witness to our spirit, but he adopts a compound verb, which might be rendered “contest,” ( contestatur ,) were it not that contestation ( contestatio ) has a different meaning in Latin. But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers. For we must ever hold fast this principle, — that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, — that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers. (255) But there is here a striking refutation of the vain notions of the Sophists respecting moral conjecture, which is nothing else but uncertainty and anxiety of mind; nay, rather vacillation and delusion. (256) There is also an answer given here to their objection, for they ask, “How can a man fully know the will of God?” This certainly is not within the reach of man, but it is the testimony of God’s Spirit; and this subject he treats more at large in 1 Corinthians 2:6 , from which we may derive a fuller explanation of a passage. Let this truth then stand sure, — that no one can be called a son of God, who does not know himself to be such; and this is called knowledge by John, in order to set forth its certainty. ( 1 John 5:19 .) (255) The words αὐτὸ τὸ πνεῦμα, seem to mean the divine Spirit. The reference is to “the Spirit of God” in Romans 8:14 ; “This self-same Spirit,” or, “He the Spirit,” for so αὐτὀ τὸ πνεῦμα, may be rendered, especially when the article intervenes between it and its noun. See Luke 24:15 ; John 16:27 [ Beza ] renders συμμαρτυρεῖ τῶ πνεύματι ἡμῶν, “testifies together with our spirit — una cum nostro spiritu ,” and the Vulqate “testifies to our spirit,” as though the verb had not its compound; and it is said to have only the simpler meaning of testifying, though compounded, in Romans 9:1 ; and in Revelation 22:18 , where it has a dative case after it as here, “I testify to every man,” etc. The soul appears to be here called “spirit,” because the renewed soul is intended, or the soul having the spirit of adoption; or it may be an instance of the Apostle’s mode of writing, who often puts the same word twice in a sentence, but in a different meaning. The Holy Spirit testifies to our spirit, say [ Origen ] and [ Theodoret ], by producing obedience, love, and imitation of God, which are evidences of our adoption; but [ Chrysostom ] and [ Ambrose ] say, by enabling us to cry Abba, Father, according to to former verse. The latter seems to be the meaning adopted by [ Calvin ] It is said by [ Estius ], according to [ Poole ], that the compound verb is never used without the idea of a joint-testimony being implied, and that in Revelation 22:18 , it is a testimony in conjunction with Christ. Then the import of this text would be, that the Holy Spirit testifies, together with the spirit of adoption, to our spirit, to our soul or renewed mind, that we are the children of God. Thus a direct influence of the Spirit, in addition to that which is sanctifying and filial, seems to have been intended. See 2 Corinthians 1:22 Professor [ Hodge ] gives this paraphrase, — “Not only does our filial spirit towards God prove that we are his children, but the Holy Spirit itself conveys to our souls the assurance of this delightful fact.” This seems to be the full and precise import of the passage. — Ed. (256) “The [Roman] Catholic Church, with which all sects that proceed from Pelagian principles agree, deters from the certainty of the state of grace, and desires uncertainty towards God. Such uncertainty of hearts is then a convenient means to keep men in the leading-strings of the priesthood or ambitious founders of sects; for since they are not allowed to have any certainty themselves respecting their relation to God, they can only rest upon the judgments of their leaders about it, who thus rule souls with absolute dominion; the true evangelic doctrine makes free from such slavery to man. — [ Olshausen ] There is no doubt much truth in these remarks; but another reason may be added: Those who know not themselves what assurance is, cannot consistently teach the doctrine; and real, genuine assurance, is an elevated state, to which man, attached to merely natural principles, can never ascend. — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **성령이 친히 우리의 영과 더불어 우리가 하나님의 자녀인 것을 증언하시나니** 등. 그는 단순히 하나님의 성령이 우리 영에게 증언한다고 말하지 않고 복합동사를 채택하는데, 이 동사는 "함께 증언한다"로 번역될 수 있다. 바울의 의미는 하나님의 성령이 그가 우리의 안내자와 교사가 될 때, 우리 영혼이 하나님의 입양에 대해 확신하게 되는 증언을 우리에게 준다는 것이다. 우리 마음은 성령의 선행 증언 없이는 스스로 우리에게 이 확신을 전달할 수 없기 때문이다. 여기에는 또한 앞 절의 설명이 있다. 성령이 우리가 하나님의 자녀라는 것을 우리에게 증언할 때, 그는 동시에 우리가 감히 하나님을 우리 아버지라 부를 수 있도록 우리 마음에 확신을 부어주신다.

따라서 우리는 신앙이 진정한 증거를 가지지 않는다면 하나님을 부르지 않는다는 반응하는 부분이 있다. 그러므로 바울이 우리를 이 시험에 데려가면서, 은혜의 약속을 받아들인 자들이 기도로 자신을 훈련시킬 때 비로소 어떤 이가 얼마나 진실로 믿는지가 나타난다는 것을 보여주는 것은 이유가 없지 않다.

원주석

17절 카드 ↗

17. And if children , etc. By an argument, taken from what is annexed or what follows, he proves that our salvation consists in having God as our Father. It is for children that inheritance is appointed: since God then has adopted us as his children, he has at the same time ordained an inheritance for us. He then intimates what sort of inheritance it is — that it is heavenly, and therefore incorruptible and eternal, such as Christ possesses; and his possession of it takes away all uncertainty: and it is a commendation of the exellency of this inheritance, that we shall partake of it in common with the only-begotten Son of God. It is however the design of Paul, as it will presently appear more fully, highly to extol this inheritance promised to us, that we may be contented with it, and manfully despise the allurements of the world, and patiently bear whatever troubles may press on us in this life. If so be that we suffer together , etc. Various are the interpretations of this passage, but I approve of the following in preference to any other, “We are co-heirs with Christ, provided, in entering on our inheritance, we follow him in the same way in which he has gone before.” And he thus made mention of Christ, because he designed to pass over by these steps to an encouraging strain, — “God’s inheritance is ours, because we have by his grace been adopted as his children; and that it may not be doubtful, its possession as been already conferred on Christ, whose partners we are become: but Christ came to it by the cross; then we must come to it in the same manner.” (257) Nor is that to be dreaded which some fear, that Paul thus ascribes the cause of our eternal glory to our labours; for this mode of speaking is not unusual in Scripture. He denotes the order, which the Lord follows in dispensing salvation to us, rather than the cause; for he has already sufficiently defended the gratuitous mercy of God against the merits of works. When now exhorting us to patience, he does not show whence salvation proceeds, but how God governs his people. (257) The particle εἴπερ is rendered the same as here by [ Ambrose ] and [ Beza ], “ si modo — if in case that;” but by [ Chrysostom ] and [ Peter Martyr ], in the sense of ἐπειδὰν, “ quandoquidem — since,” “since we suffer together, in order that we may also be together glorified.” The Vulgate has, “ si tamen — if however.” It may be suitably rendered “provided.” — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **자녀이면 또한 상속자 곧 하나님의 상속자요 그리스도와 함께 한 상속자니** 등. 그는 덧붙여지거나 따르는 것에서 이끌어낸 논증으로 우리 구원이 하나님을 우리 아버지로 갖는 것에 있다는 것을 증명한다. 상속은 자녀들을 위해 정해진 것이다. 하나님이 우리를 자녀로 입양하셨으므로 동시에 우리를 위한 상속을 정하셨다. 그런 다음 그는 어떤 종류의 상속인지를 암시한다. 그것이 하늘에 있으므로 썩지 않고 영원하며, 그리스도가 소유하는 것과 같다는 것이다. 그의 소유가 모든 불확실성을 제거한다. 우리가 하나님의 독생자와 함께 그것을 공유할 것이라는 것이 이 상속의 탁월함에 대한 칭찬이다.

**우리가 그와 함께 영광을 받기 위하여 고난도 함께 받아야 할 것이니라** 등. 이 구절에 대한 다양한 해석이 있지만, 나는 다음 것을 다른 것보다 선호한다. "우리는 그리스도와 함께 상속자들이다. 다만 우리의 상속을 받는 데 있어 그가 먼저 가셨던 같은 방법으로 그를 따라야 한다." 바울은 그리스도를 언급했는데, 이 단계들을 통해 격려적인 어조로 넘어가기 위해서이다. "하나님의 상속은 우리의 것이다. 우리가 그의 은혜로 그의 자녀들로 입양되었기 때문이다. 그리고 그것이 의심스럽지 않도록 그 소유가 이미 그리스도에게 부여되었으며, 우리는 그의 동반자가 되었다. 그러나 그리스도는 십자가를 통해 그것에 이르렀다. 그러면 우리도 같은 방식으로 이르러야 한다."

원주석

18절 카드 ↗

18. I indeed judge , (258) etc. Though they take not altogether an unsuitable view who understand this as a kind of modification; yet I prefer to regard it in the light of an encouragement, for the purpose of anticipating an objection, according to this import, — “It ought not indeed to be grievous to us, if we must pass through various afflictions into celestial glory, since these, when compared with the greatness of that glory, are of the least moment.” He has mentioned future for eternal glory, intimating that the afflictions of the world are such as pass away quickly. It is hence evident how ill understood has this passage been by the Schoolmen; for they have drawn from it their frivolous distinction between congruity and condignity. The Apostle indeed compares not the worthiness of the one with that of the other, but only lightens the heaviness of the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful in patience. (258) The particle γὰρ cannot be causal here. It has its primary meaning truly , indeed , or verily , though it has commonly its secondary meaning for , because , therefore. The context is our guide; when there is nothing previously said, for which a reason is given, then it has only an affirmative sense: or as some think, it is to be viewed as a particle of transition, or as signifying an addition, and may be rendered besides , further , moreover , perhaps this latter meaning would be suitable here. In the preceded verse the Apostle says, for the encouragement of Christians, that their conformity to Christ in suffering would terminate in conformity to him in glory: and then, as an additional consideration, he states his full conviction, that present sufferings are as nothing to the glory which they would have to enjoy. The connection can hardly be otherwise seen, except indeed we consider something understood, as, “Not only so;” and then it may be rendered for , as giving a reason for the qualifying negative. An ellipsis of this kind is not without examples in Greek authors, as well as in the New Testament. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **생각하건대 현재의 고난은 장차 우리에게 나타날 영광과 비교할 수 없도다** 등. 그가 우리에게 지시한 인내에 대한 격려이다. 이 감사는 이런 의미이다. "우리가 다양한 환난을 통해 하늘의 영광으로 나아가야 한다면 우리에게 슬픔이 되지 않아야 한다. 이것들은 그 영광의 위대함과 비교할 때 가장 작은 중요성밖에 없기 때문이다." 그는 **장차 올** 것을 영원한 영광을 의미하여 언급했는데, 세상의 환난들이 빠르게 지나간다는 것을 암시한다. 여기서 신학교 학자들이 이 구절을 얼마나 잘못 이해했는지 명백하다. 그들은 여기서 적합성과 합당성에 관한 자신들의 하찮은 구분을 이끌어냈기 때문이다. 사도는 실로 하나의 가치를 다른 것의 가치와 비교하지 않고, 신실한 자들의 마음을 인내로 강건하게 하기 위해 단지 영광의 위대함과의 비교로 십자가의 무거움을 가볍게 할 뿐이다.

원주석

19절 카드 ↗

19 For the intent expectation of the creation , etc. He teaches us that there is an example of the patience, to which he had exhorted us, even in mute creatures. For, to omit various interpretations, I understand the passage to have this meaning — that there is no element and no part of the world which, being touched, as it were, with a sense of its present misery, does not intensely hope for a resurrection. He indeed lays down two things, — that all are creatures in distress, — and yet that they are sustained by hope. And it hence also appears how immense is the value of eternal glory, that it can excite and draw all things to desire it. Further, the expression, expectation expects , or waits for, though somewhat unusual, yet has a most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and held in suspense with great desire, look for that day which shall openly exhibit the glory of the children of God. The revelation of God’s children shall be, when we shall be like God, according to what John says, “For though we know that we are now his sons, yet it appears not yet what we shall be.” ( 1 John 3:2 .) But I have retained the words of Paul; for bolder than what is meet is the version of [ Erasmus ], “Until the sons of God shall be manifest;” nor does it sufficiently express the meaning of the Apostle; for he means not, that the sons of God shall be manifested in the last day, but that it shall be then made known how desirable and blessed their condition will be, when they shall put off corruption and put on celestial glory. But he ascribes hope to creatures void of reason for this end, — that the faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **피조물이 고대하는 바는 하나님의 아들들이 나타나는 것이니** 등. 그는 그가 우리에게 권면한 인내의 실례가 말 못하는 피조물들에게도 있다는 것을 가르친다. 나는 이 구절이 이런 의미를 갖는다고 이해한다. 세계의 어떤 요소도, 어떤 부분도, 현재의 비참함에 어떤 의미에서 감동을 받아 부활을 열렬히 바라지 않는 것이 없다는 것이다. 그는 두 가지를 내놓는다. 모든 피조물이 고통 가운데 있다는 것, 그러나 소망으로 지탱된다는 것이다. **피조물이 간절히 기다림**이라는 표현은 다소 일반적이지 않지만 매우 적절한 의미를 갖는다. 그는 모든 피조물이 큰 불안으로 사로잡히고 큰 열망으로 기다리면서 하나님의 자녀들의 영광을 공개적으로 드러낼 그날을 바라본다는 것을 암시하고자 했기 때문이다.

원주석

20절 카드 ↗

20. For to vanity has the creation, etc. He shows the object of expectation from what is of an opposite character; for as creatures, being now subject to corruption, cannot be restored until the sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the manifestation of the celestial kingdom. He says, that they have been subjected to vanity , and for this reason, because they abide not in a constant and durable state, but being as it were evanescent and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state. Not willingly , etc. Since there is no reason in such creatures, their will is to be taken no doubt for their natural inclination, according to which the whole nature of things tends to its own preservation and perfection: whatever then is detained under corruption suffers violence, nature being unwilling and repugnant. But he introduces all parts of the world, by a sort of personification, as being endued with reason; and he does this in order to shame our stupidity, when the uncertain fluctuation of this world, which we see, does not raise our minds to higher things. But on account of him, etc. He sets before us an example of obedience in all created things, and adds, that it springs from hope; for hence comes the alacrity of the sun and moon, and of all the stars in their constant courses, hence is the sedulity of the earth’s obedience in bringing forth fruits, hence is the unwearied motion of the air, hence is the prompt tendency to flow in water. God has given to everything its charge; and he has not only by a distinct order commanded what he would to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which followed the fall of Adam, the whole machinery of the world would have instantly become deranged, and all its parts would have failed had not some hidden strength supported them. It would have been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children of God than hidden instinct in the lifeless parts of creation. How much soever then created things do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey his order; and as he has given them a hope of a better condition, with this they sustain themselves, deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind of personification, ascribes hope to them, as he did will before. return to ' Top of Page ' <a name="verse-21" class="com-number"

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20. **피조물이 허무한 데 굴복하는 것은** 등. 그는 반대되는 것에서 기대의 대상을 보인다. 피조물들이 지금 부패에 복종하여 하나님의 아들들이 완전히 회복될 때까지 갱신될 수 없으므로, 그들은 자신들의 갱신을 열망하여 하늘 나라의 나타남을 고대한다는 것이다. **허무함에 굴복했다**고 말하는 것은 그것들이 영구적이고 지속적인 상태에 머물지 않고 말하자면 덧없고 불안정하게 빠르게 지나가기 때문이다. 따라서 허무함을 완전한 상태에 반대로 놓는다. **자기 뜻이 아니요** 등. 그런 피조물들에게 이성이 없으므로, 그들의 의지는 의심할 여지 없이 그들의 자연적 성향으로 취해야 한다. 그것에 따라 사물 전체의 본성이 자신의 보존과 완전함을 향해 기울기 때문이다. 따라서 부패 아래 억류된 것은 무엇이든 폭력을 당하며, 본성이 거부하고 저항한다. **오직 굴복하게 하시는 이로 말미암음이라** 등. 그는 모든 피조물 안에서 순종의 실례를 우리 앞에 놓고, 그것이 소망에서 나온다고 덧붙인다. 여기서 그는 의인화의 방식으로 소망을 그것들에게 귀속시키는데, 앞에서 의지를 귀속시킨 것처럼 말이다.

원주석

21절 카드 ↗

21. Because the creation itself , etc. He shows how the creation has in hope been made subject to vanity; that is, inasmuch as it shall some time be made free, according to what Isaiah testifies, and what Peter confirms still more clearly. It is then indeed meet for us to consider what a dreadful curse we have deserved, since all created things in themselves blameless, both on earth and in the visible heaven, undergo punishment for our sins; for it has not happened through their own fault, that they are liable to corruption. Thus the condemnation of mankind is imprinted on the heavens, and on the earth, and on all creatures. It hence also appears to what excelling glory the sons of God shall be exalted; for all creatures shall be renewed in order to amplify it, and to render it illustrious. But he means not that all creatures shall be partakers of the same glory with the sons of God; but that they, according to their nature, shall be participators of a better condition; for God will restore to a perfect state the world, now fallen, together with mankind. But what that perfection will be, as to beasts as well as plants and metals, it is not meet nor right in us to inquire more curiously; for the chief effect of corruption is decay. Some subtle men, but hardly sober-minded, inquire whether all kinds of animals will be immortal; but if reins be given to speculations where will they at length lead us? Let us then be content with this simple doctrine, — that such will be the constitution and the complete order of things, that nothing will be deformed or fading. return to ' Top of Page ' <a name="verse-22" class="com-number"

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21. **그 바라는 것은 피조물도 썩어짐의 종노릇 한 데서 해방되어** 등. 그는 피조물이 어떻게 소망 가운데 허무함에 굴복했는지를 보인다. 즉 언젠가 자유롭게 될 것이기 때문에, 이사야가 증언하고 베드로가 더 명확하게 확증하는 대로이다. 우리 죄로 인해 자체로는 아무런 잘못이 없는 모든 피조물들이, 땅에서도 보이는 하늘에서도, 우리 죄로 인한 형벌을 받는다는 것이 얼마나 끔찍한 저주를 우리가 받아 마땅한지를 생각하게 한다. 자신들의 잘못이 아닌데도 부패에 책임이 있기 때문이다.

따라서 인류의 정죄가 하늘들과 땅과 모든 피조물에 각인되어 있다. 또한 하나님의 아들들이 얼마나 탁월한 영광으로 높임을 받을지도 나타난다. 모든 피조물들이 그것을 확대하고 빛나게 하기 위해 갱신될 것이기 때문이다. 그러나 그는 모든 피조물이 하나님의 아들들과 같은 영광에 참여할 것이라는 의미가 아니다. 그들이 본성에 따라 더 나은 상태에 참여할 것이라는 것이다. 하나님이 이제 타락한 세상을 인류와 함께 완전한 상태로 회복시키실 것이기 때문이다.

원주석

22절 카드 ↗

22. For we know , etc. He repeats the same sentiment, that he might pass over to us, though what is now said has the effect and the form of a conclusion; for as creatures are subject to corruption, not through their natural desire, but through the appointment of God, and then, as they have a hope of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail until they shall be delivered. But it is a most suitable similitude; it shows that the groaning of which he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed fruit. The meaning is, that creatures are not content in their present state, and yet that they are not so distressed that they pine away without a prospect of a remedy, but that they are as it were in travail; for a restoration to a better state awaits them. By saying that they groan together , he does not mean that they are united together by mutual anxiety, but he joins them as companions to us. The particle hitherto , or, to this day, serves to alleviate the weariness of daily languor; for if creatures have continued for so many ages in their groaning, how inexcusable will our softness or sloth be if we faint during the short course of a shadowy life. (259) (259) The various opinions which have been given on these verses are referred to at some length by Stuart; and he enumerates not less than eleven , but considers only two as entitled to special attention — the material creation, animate and inanimate, as held here by Calvin, and the rational creation , including mankind, with the exception of Christians, which he himself maintains. In favor of the first he names [ Chrysostom ], [ Theodoret ], [ Theophylact ], [ Œcumenius ], [ Jerome ], [ Ambrose ], [ Luther ], [ Koppe ], [ Doddridge ], (this is not correct,) [ Flatt ], and [ Tholuck ] ; to whom may be added [ Scott ], [ Haldane ], and [ Chalmers ], though [ Scott ], rather inconsistently with the words of the text, if the material creation including animals be meant, regards as a reverie their resurrection; see Romans 8:21 . After a minute discussion of various points, [ Stuart ] avows his preference to the opinion, that the creature” means mankind in general , as being the least liable to objections; and he mentions as its advocates [ Lightfoot ], [ Locke ], [ Turrettin ], [ Semler ], [ Rosenmüller ], and others. He might have added [ Augustine ]. Reference is made for the meaning of the word “creature” to Mark 16:15 ; Colossians 1:23 ; and 1 Peter 2:13 . It appears from [ Wolfius ], that the greater part of the Lutheran and Reformed Divines have entertained the first opinion, that the “creature” means the world, rational and animal; to which he himself mainly accedes; and what he considers next to this, as the most tenable, is the notion, that the “creature” means the faithful, that “the sons of God” are the blessed in heaven, and that the Apostles and apostolic men were those who enjoyed “the first-fruits of the Spirit.” This last opinion relieves us from difficulties which press on all other expositions; and it may be extricated from objections which have been made to it; only the last sentence needs not be introduced. The whole passage, from Romans 8:18 to the end of Romans 8:25 , is in character with the usual style of the Apostle. He finishes the first part with Romans 8:22 ; and then in the second part he announces the same thing in a different form, in more explicit terms, and with some additions. The “waiting” in Romans 8:19 , has a correspondent “waiting” in Romans 8:23 ; and “the hope” in Romans 8:20 , has another “hope” to correspond with it in Romans 8:24 ; and correspondent too is “the manifestation of the sons of God” in Romans 8:19 , and “the redemption of our body” in Romans 8:23 . To reiterate the same truth in a different way was to make a deeper impression, and accordant with the Apostles manner of writing. He begins the second time, after Romans 8:22 , in which is stated the condition of the whole world; and it is in contrast with that alone that Romans 8:23 is to be viewed, which restates and explains what had been previously said, so that “the creature” are the “we ourselves;” and the Apostle proceeds with the subject to end of the 25 th verse. Instances of the same sort of arrangement are to be found in Romans 2:17 ; Romans 11:33 . Romans 8:21 may be considered as an explanation only of the “hope,” at the end of Romans 8:20 ; “For even it, the creature,” though subjected to vanity, “shall be delivered from the bondage of corruption;” which means the same as “this body of death,” in Romans 7:24 . The word κτίσις, means, 1. creation, the world, Mark 10:6 ; Mark 13:19 ; Romans 1:20 ; 2 Peter 3:4 : — 2, what is created — creature, what is formed — a building, what is instituted — an ordinance, Romans 1:25 ; Hebrews 4:13 ; Hebrews 9:11 ; 1 Peter 2:13 : — 3, mankind, the world of men, Mark 16:15 ; Colossians 1:23 : — 4, the renewed man, or renewed nature — Christians, 2 Corinthians 5:17 ; Galatians 6:15 . There are only two other places where it is found, and is rendered in our version “creation,” Colossians 1:15 , and Revelation 3:14 It is objected to its application here to Christians, because where it has this meaning, it is preceded by καινὴ, new. The same objection stands against applying it to mankind in general, for in these instances push precedes it. Its meaning must be gathered from the whole passage, and we must not stop at the end of verse 23, but include the two following verses. — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. **피조물이 다 이제까지 함께 탄식하며** 등. 그는 같은 감정을 반복한다. 이로부터 우리 자신에게로 넘어가기 위해서이다. 피조물들이 그들의 자연적 욕망에 의해서가 아니라 하나님의 명령에 의해 부패에 복종하게 되었고, 그런 다음 이후에 부패에서 해방될 소망을 가지므로, 그들이 해방될 때까지 해산하는 여인처럼 신음한다는 것이 따른다. 이것은 매우 적절한 비유이다. 그가 말하는 신음이 헛되지 않고 효과 없지 않다는 것을 보인다. 결국 기쁘고 복된 열매를 낳을 것이기 때문이다. 의미는 피조물들이 현재 상태에 만족하지 않지만, 그럼에도 치료책의 전망 없이 시들어가는 것이 아니라 말하자면 해산 중에 있다는 것이다. 더 나은 상태로의 회복이 그들을 기다리기 때문이다.

원주석

23절 카드 ↗

23. And not only so , etc. There are those who think that the Apostle intended here to exalt the dignity of our future blessedness, and by this proof, because all things look for it with ardent desire; not only the irrational parts of creation, but we also who have been regenerated by the Spirit of God. This view is indeed capable of being defended, but there seems to me to be a comparison here between the greater and the less; as though he said, “The excellency of our glory is of such importance even to the very elements, which are destitute of mind and reason, that they burn with a certain kind of desire for it; how much more it behoves us, who have been illuminated by the Spirit of God, to aspire and strive with firmness of hope and with ardour of desire, after the attainment of so great a benefit.” And he requires that there should be a feeling of two kinds in the faithful: that being burdened with the sense of their present misery, they are to groan; and that notwithstanding they are to wait patiently for their deliverance; for he would have them to be raised up with the expectation of their future blessedness, and by an elevation of mind to overcome all their present miseries, while they consider not what they are now, but what they are to be. Who have the beginnings, etc. Some render the word first-fruits, ( primitias ,) and as meaning a rare and uncommon excellency; but of this view I by no means approve. To avoid, therefore, any ambiguity, I have rendered the word beginnings , ( primordia , the elements,) for I do not apply the expression, as they do, to the Apostles only, but to all the faithful who in this world are besprinkled only with a few drops by the Spirit; and indeed when they make the greatest proficiency, being endued with a considerable measure of it, they are still far off from perfection. These, then, in the view of the Apostle, are beginnings or first-fruits, to which is opposed the complete ingathering; for as we are not yet endued with fullness, it is no wonder that we feel disquietude. By repeating ourselves and adding in ourselves , he renders the sentence more emphatical, and expresses a more ardent desire, nor does he call it only a desire, but groaning: for in groaning there is a deep feeling of misery. Waiting for the adoption, etc. Improperly indeed, but not without the best reason, is adoption employed here to designate the fruition of the inheritance to which we are adopted; for Paul means this, that the eternal decree of God, by which he has chosen us to himself as sons before the foundation of the world, of which he testifies to us in the gospel, the assurance of which he seals on our hearts by his Spirit, would be void, except the promised resurrection were certain, which is its consummation. (260) For to what end is God our Father, except he receives us after we have finished our earthly pilgrimage into his celestial inheritance? To the same purpose is what he immediately subjoins, the redemption of the body . For the price of our redemption was in such a way paid by Christ, that death should notwithstanding hold us tied by its chains, yea, that we should carry it within us; it hence follows, that the sacrifice of the death of Christ would be in vain and fruitless, except its fruit appeared in our heavenly renovation. (260) The impropriety, which [ Calvin ] notices, is according to the usual phraseology of Scripture. What commences in this world and is completed the next is called by the same name. The word salvation is used in this way as designating its commencement and its progress as well as its completion. Besides, adoption here has a particular regard to the body , as it is explained the words which follow — Ed. return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **이뿐 아니라 또한 우리 곧 성령의 처음 익은 열매를 받은 우리까지도** 등. 어떤 이들은 사도가 여기서 우리 미래 복됨의 존엄성을 높이려 했다고 생각한다. 이성이 없는 피조물들에게도 모든 것이 그것을 열렬한 열망으로 바라본다는 이 증거로써이다. 우리에게만이 아니라 하나님의 성령으로 거듭난 우리에게도 말이다. 그러나 나에게는 여기에 큰 것에서 작은 것으로의 비교가 있는 것처럼 보인다. 마치 이렇게 말하는 것과 같다. "우리 영광의 탁월함은 이성과 판단이 없는 심지어 원소들에게도 그것을 위해 어떤 종류의 열망으로 타오를 만큼 중요하다. 하물며 하나님의 성령으로 조명된 우리는 이렇게 큰 유익의 달성을 향해 소망의 확고함과 열망의 열정으로 열망하고 분투해야 하는 것이 얼마나 더 마땅한가."

**처음 익은 열매를 받은** 등. 일부는 이 단어를 처음 열매로 번역하며 드물고 특별한 탁월함을 의미한다고 이해하지만, 나는 그 견해를 전혀 승인하지 않는다. 따라서 모호함을 피하기 위해 이것을 **시작** 으로 번역했다. 이 표현을 사도들에게만 적용하지 않고 성령에 의해 이 세상에서 단지 몇 방울만 뿌려진 모든 신실한 자들에게 적용하기 때문이다. 그들이 가장 큰 발전을 이룰 때도 상당한 분량을 부여받아 있지만 여전히 완전에서 멀리 떨어져 있다. 이것들이 사도의 견해에서 시작이나 처음 열매이며, 이것에 완전한 수확이 대립된다.

**양자 될 것 곧 우리 몸의 속량을 기다리느니라** 등. 부적절하지만 가장 충분한 이유로 입양이 여기서 우리가 입양된 상속의 향유를 가리키는 데 사용된다. 왜냐하면 바울이 의미하는 것은 이렇다. 세상의 기초 전에 그가 우리를 아들들로 자신에게 선택하신 하나님의 영원한 명령이, 복음 안에서 우리에게 증언하시고 그의 성령으로 우리 마음에 인을 치신 것이, 약속된 부활이 확실하지 않으면 공허할 것이라는 것이다. 하나님이 우리 아버지가 되신 것이 무슨 목적인가? 우리가 지상 순례를 마친 후에 그의 하늘 상속에 우리를 받아들이지 않으신다면?

원주석

24절 카드 ↗

24. For by hope , etc. Paul strengthens his exhortation by another argument; for our salvation cannot be separated from some kind of death, and this he proves by the nature of hope. Since hope extends to things not yet obtained, and represents to our minds the form of things hidden and far remote, whatever is either openly seen or really possessed, is not an object of hope. But Paul takes it as granted, and what cannot be denied, that as long as we are in the world, salvation is what is hoped for; it hence follows, that it is laid up with God far beyond what we can see. By saying, that hope is not what is seen, he uses a concise expression, but the meaning is not obscure; for he means simply to teach us, that since hope regards some future and not present good, it can never be connected with what we have in possession. If then it be grievous to any to groan, they necessarily subvert the order laid down by God, who does not call his people to victory before he exercises them in the warfare of patience. But since it has pleased God to lay up our salvation, as it were, in his closed bosom, it is expedient for us to toil on earth, to be oppressed, to mourn, to be afflicted, yea, to lie down as half-dead and to be like the dead; for they who seek a visible salvation reject it, as they renounce hope which has been appointed by God as its guardian. (261) (261) When we are said to be saved by hope, the meaning is that we are not fully or perfectly saved now, and that this is what we hope for. “Eternal salvation,” says [ Grotius ], “we have not yet, but we hope for it.” There is present salvation, but that which is perfect is future. The Scripture speaks of salvation now, see Ephesians 2:8; Titus 3:4, 5 ; and of salvation as future, see Mark 13:13 . — Ed. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **우리가 소망으로 구원을 얻었으매** 등. 바울은 또 다른 논증으로 권면을 강화한다. 우리의 구원이 어떤 종류의 죽음에서 분리될 수 없다는 것이다. 이것을 그는 소망의 본성으로 증명한다. 소망은 아직 얻지 못한 것들로 뻗어나가고 숨겨져 있고 멀리 있는 것들의 형상을 우리 마음에 나타내므로, 공개적으로 보이거나 실제로 소유된 것은 소망의 대상이 아니다. 우리가 세상에 있는 동안 구원은 소망된 것이라는 것은 당연하고 부정될 수 없는 것이다. 따라서 그것이 우리가 볼 수 있는 것 훨씬 너머 하나님과 함께 쌓여 있다는 결론이 따른다. **소망은 보이는 것이 아니라**고 말함으로써 간결한 표현을 사용하지만 의미는 명확하다. 단순히 소망이 미래의 것이지 현재의 선을 결코 현재 소유하고 있는 것과 연결될 수 없다는 것을 가르치려는 것이다.

원주석

25절 카드 ↗

25. If then what we see not , etc. This is an argument derived from what the antecedent implies; for patience necessarily follows hope. For when it is grievous to be without the good you may desire, unless you sustain and comfort yourselves with patience, you must necessarily faint through despair. Hope then ever draws patience with it. Thus it is a most apt conclusion — that whatever the gospel promises respecting the glory of the resurrection, vanishes away, except we spend our present life in patiently bearing the cross and tribulations. For if life be invisible, we must have death before our eyes: if glory be invisible, then our present state is that of degradation. And hence if you wish to include in a few words the meaning of the whole passage, arrange Paul’s arguments in this way, “To all the godly there is salvation laid up in hope; it is the character of hope to look forward to future and absent benefits: then the salvation of the faithful is not visible. Now hope is not otherwise sustained than by patience; then the salvation of the faithful is not to be consummated except by patience.” It may be added, that we have here a remarkable passage, which shows, that patience is an inseparable companion of faith; and the reason of this is evident, for when we console ourselves with the hope of a better condition, the feeling of our present miseries is softened and mitigated, so that they are borne with less difficulty. (262) (262) “Patience,” says [ Pareus ], “is needful for three reasons, — the good expected is absent, — there is delay, — and many difficulties intervene.” — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **만일 우리가 보지 못하는 것을 바라면** 등. 이것은 선행하는 것이 함의하는 것에서 이끌어낸 논증이다. 소망에서 인내가 필연적으로 따르기 때문이다. 네가 원하는 선이 없는 것이 슬프더라도, 인내로 스스로를 지탱하고 위로하지 않으면 절망으로 기절해야 한다. 소망은 항상 인내를 따라온다. 따라서 이것은 매우 적절한 결론이다. 부활의 영광에 관해 복음이 약속하는 모든 것이 사라진다. 우리가 현재의 삶을 인내로 십자가와 환난을 담당하며 보내지 않으면 말이다. 삶이 보이지 않는다면 죽음이 우리 눈앞에 있어야 한다. 영광이 보이지 않는다면 우리의 현재 상태는 굴욕의 상태이다. 여기서 인내가 믿음의 분리될 수 없는 동반자라는 것을 보이는 주목할 만한 구절이 있다.

원주석

26절 카드 ↗

26. And likewise the Spirit , etc. That the faithful may not make this objection — that they are so weak as not to be able to bear so many and so heavy burdens, he brings before them the aid of the Spirit, which is abundantly sufficient to overcome all difficulties. There is then no reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. And there is great force in the Greek word συναντιλαμβάνεται , which means that the Spirit takes on himself a part of the burden, by which our weakness is oppressed; so that he not only helps and succours us, but lifts us up; as though he went under the burden with us. (264) The word infirmities , being in the plural number, is expressive of extremity. For as experience shows, that except we are supported by God’s hands, we are soon overwhelmed by innumerable evils, Paul reminds us, that though we are in every respect weak, and various infirmities threaten our fall, there is yet sufficient protection in God’s Spirit to preserve us from falling, and to keep us from being overwhelmed by any mass of evils. At the same time these supplies of the Spirt more clearly prove to us, that it is by God’s appointment that we strive, by groanings and sighings, for our redemption. For what we should pray for , etc. He had before spoken of the testimony of the Spirit, by which we know that God is our Father, and on which relying, we dare to call on him as our Father. He now again refers to the second part, invocation, and says, that we are taught by the same Spirit how to pray, and what to ask in our prayers. And appropriately has he annexed prayers to the anxious desires of the faithful; for God does not afflict them with miseries, that they may inwardly feed on hidden grief, but that they may disburden themselves by prayer, and thus exercise their faith. At the same time I know, that there are various expositions of this passage; (265) but Paul seems to me to have simply meant this, — That we are blind in our addresses to God; for though we feel our evils, yet our minds are more disturbed and confused than that they can rightly choose what is meet and expedient. If any one makes this objection — that a rule is prescribed to us in God’s word; to this I answer, that our thoughts nevertheless continue oppressed with darkness, until the Spirit guides them by his light. But the Spirit himself intercedes , (266) etc. Though really or by the event it does not appear that our prayers have been heard by God, yet Paul concludes, that the presence of the celestial favor does already shine forth in the desire for prayer; for no one can of himself give birth to devout and godly aspirations. The unbelieving do indeed blab out their prayers, but they only trifle with God; for there is in them nothing sincere, or serious, or rightly formed. Hence the manner of praying aright must be suggested by the Spirit: and he calls those groanings unutterable , into which we break forth by the impulse of the Spirit, for this reason — because they far exceed the capability of our own minds. (267) And the Spirit is said to intercede , not because he really humbles himself to pray or to groan, but because he stirs up in our hearts those desires which we ought to entertain; and he also affects our hearts in such a way that these desires by their fervency penetrate into heaven itself. And Paul has thus spoken, that he might more significantly ascribe the whole to the grace of the Spirit. We are indeed bidden to knock; but no one can of himself premeditate even one syllable, except God by the secret impulse of his Spirit knocks at our door, and thus opens for himself our hearts. (264) [ Pareus ] says, that this verb is taken metaphorically from assistance afforded to infants not able to support themselves, or to the sick, tottering and hardly able to walk. “ Coopitulatur “ is [ Calvin ] ’ Latin — co-assist,” [ Beza ] ’s “ una sublevat — lifts up together,” that is, together with those who labor under infirmities. The Vulgate has “ adjuvat — helps,” like our version. [ Schleusner ] says, that it means to succor those whose strength is unequal to carry their burden alone. It is found in one other place, Luke 10:40 . It is given by the Septuagint in Psalms 89:21 , for אמף — “to strengthen, to invigorate,” and in Exodus 18:22 , for נשא אתך — “to bear with,” that is, “a burden with thee,” — the very idea that it seems to have here — Ed. (265) The opinions of [ Chrysostom ], [ Ambrose ], and [ Origen ], are given by [ Pareus ] ; and they are all different, and not much to the purpose. The view which [ Augustine ] gives is materially what is stated here. He gives a causative sense to the verb in the next clause, “ Interpellare nos facit — he causes us to ask.” — Ed. (266) “ Intercedit — ὑπερεντυγχάνει — abundantly intercedes,” for so ὑπερ, prefixed to verbs, is commonly rendered. This is the proper action of an advocate, a name given to the Spirit by our Savior , ἄλλον παράκλητον — “another advocate,” not “comforter,” as in our version, and Christ is called by the same name in 1 John 2:1 , and the same work, “interceding,” is ascribed to him, Hebrews 7:25 . But we learn in John 14:16 , that the Spirit is an advocate with us — “that he may abide with you for ever;” and in 1 John 2:1 , that Christ is an advocate in heaven — “with the Father.” The same name and a similar kind of work are ascribed to both. Some, as [ Doddridge ], to avoid the blending the offices of the two, have rendered the verb here by a different term, but not wisely. — Ed. (267) Or, “the comprehension of our mind — ingenii nostri captum .” [ Schleusner ] says, that the word ἀλάητος, has been improperly rendered ineffable or unutterable, and that the word to express such an idea is ἀνεκλάλητος, ( 1 Peter 1:8 ,) and that from the analogy of the Greek language it must mean, “what is not uttered or spoken by the mouth;” and he gives ἀκίνητον, “what is not moved,” a

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26. **이와 같이 성령도 우리의 연약함을 도우시나니** 등. 신실한 자들이 이 반론을 제기하지 않도록 하기 위해서이다. 그들이 그렇게 많고 무거운 짐을 감당하기에 너무 약하다는 것이다. 그는 모든 어려움을 극복하기에 충분한 하늘의 도움인 성령의 도움을 그들 앞에 가져온다. 따라서 십자가를 담당하는 것이 자신의 힘을 넘는다고 불평할 이유가 없다. 우리가 하늘의 능력으로 지탱되기 때문이다. 그리스어 단어 συναντιλαμβάνεται에는 큰 힘이 있는데, 성령이 우리의 연약함이 짓눌린 짐의 일부를 자신이 지심을 의미한다. 그분이 단순히 우리를 돕고 지지하는 것이 아니라 우리를 들어올리신다는 것이다. 말하자면 짐 아래 우리와 함께 들어가시는 것처럼 말이다.

**우리가 마땅히 빌 바를 알지 못하나** 등. 그는 전에 우리가 하나님의 자녀라는 것을 알게 하는 성령의 증언에 대해 말했고, 이것에 의지하여 우리가 감히 그를 아버지로 부를 수 있다고 했다. 이제 다시 두 번째 부분인 기도를 언급한다. 그리고 우리가 같은 성령으로 어떻게 기도해야 하는지, 기도에서 무엇을 구해야 하는지를 가르침을 받는다고 말한다. 그리고 그는 기도를 신실한 자들의 불안한 열망에 적절히 연결했다. 하나님이 그들을 비참함으로 고통받게 하시는 것은 그들이 내면에서 숨겨진 슬픔으로 먹도록 하기 위해서가 아니라, 기도로 그것을 내려놓고 그렇게 믿음을 훈련시키도록 하기 위해서이다.

**성령이 친히 말할 수 없는 탄식으로 우리를 위하여 친히 간구하시느니라** 등. 비록 실제로나 결과로나 우리 기도가 하나님께 들린 것처럼 보이지 않더라도, 바울은 기도하는 소망 안에서 하늘 은혜의 임재가 이미 비친다고 결론 내린다. 아무도 스스로 경건하고 거룩한 열망을 낳을 수 없기 때문이다. 따라서 올바르게 기도하는 방식은 성령에 의해 암시되어야 한다. 그리고 그는 성령의 자극에 의해 우리가 터뜨리는 신음을 **말할 수 없는** 것이라 부른다. 그것들이 우리 자신의 마음의 능력을 훨씬 초월하기 때문이다. 그리고 성령이 **간구하신다**고 말하는데, 그가 실제로 기도하거나 신음하기 위해 자신을 낮추시기 때문이 아니라, 우리가 품어야 할 열망을 우리 마음 안에서 자극하시기 때문이다. 또한 이런 방식으로 그것들이 열정으로 하늘 자체에 침투할 수 있도록 우리 마음에 영향을 주신다.

원주석

27절 카드 ↗

27. But he who searches hearts , etc. This is a remarkable reason for strengthening our confidence, that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires, even as the thoughts of his own Spirit. And here must be noticed the suitableness of the word to know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them, as allowed and approved by him. As then Paul had before testified, that God then aids us when he draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of which he is the director, shall by no means be disappointed. The reason also is immediately added, because he thus conforms us to his own will. It hence follows, that in vain can never be what is agreeable to his will, by which all things are ruled. Let us also hence learn, that what holds the first place in prayer is consent with the will of the Lord, whom our wishes do by no means hold under obligation. If then we would have our prayers to be acceptable to God, we must pray that he may regulate them according to his will. return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **마음을 살피시는 이가 성령의 생각을 아시나니** 등. 이것은 우리 확신을 강화하는 주목할 만한 이유이다. 성령을 통해 기도할 때 하나님이 우리를 들으신다는 것이다. 그가 자신의 성령의 생각을 자신의 생각처럼 철저히 아시기 때문이다. 여기서 **아신다**는 단어의 적절함을 주목해야 한다. 그것은 하나님이 이 성령의 감정을 새롭거나 이상하게 여기시거나 불합리한 것으로 거부하지 않으시고, 그것들을 허락하시고 동시에 그에게 허락되고 승인된 것으로 친절하게 받아들이신다는 것을 암시한다. 따라서 하나님은 그분을 인도자로 삼은 우리 기도가 결코 실망하지 않을 것을 확신시켜 주신다. 우리 기도를 그의 뜻과 일치시켜 주시기 때문이다. 이로써 우리는 기도에서 가장 첫째 되는 것이 하나님의 뜻과의 일치임을 배운다. 우리 소망이 그분에게 의무를 지우지 않는다.

원주석

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28. And we know , etc. He now draws this conclusion from what had been said, that so far are the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it. It is no objection that he sets down an illative particle, for it is no new thing with him to make somewhat an indiscriminate use of adverbs, and yet this conclusion includes what anticipates an objection. For the judgment of the flesh in this case exclaims, that it by no means appears that God hears our prayers, since our afflictions continue the same. Hence the Apostle anticipates this and says, that though God does not immediately succour his people, he yet does not forsake them, for by a wonderful contrivance he turns those things which seem to be evils in such a way as to promote their salvation. If any one prefers to read this verse by itself, as though Paul proceeded to a new argument in order to show that adversities which assist our salvation, ought not to be borne as hard and grievous things, I do not object. At the same time, the design of Paul is not doubtful: “Though the elect and the reprobate are indiscriminately exposed to similar evils, there is yet a great, difference; for God trains up the faithful by afflictions, and thereby promotes their salvation.” But we must remember that Paul speaks here only of adversities, as though he had said, “All things which happen to the saints are so overruled by God, that what the world regards as evil, the issue shows to be good.” For though what [ Augustine ] says is true, that even the sins of the saints are, through the guiding providence of God, so far from doing harm to them, that, on the contrary, they serve to advance their salvation; yet this belongs not to this passage, the subject of which is the cross. It must also be observed, that he includes the whole of true religion in the love of God, as on it depends the whole practice of righteousness. Even to them who according to his purpose, etc. This clause seems to have been added as a modification, lest any one should think that the faithful, because they love God, obtain by their own merit the advantage of deriving such fruit from their adversities. We indeed know that when salvation is the subject, men are disposed to begin with themselves, and to imagine certain preparations by which they would anticipate the favor of God. Hence Paul teaches us, that those whom he had spoken of as loving God, had been previously chosen by him. For it is certain that the order is thus pointed out, that we may know that it proceeds from the gratuitous adoption of God, as from the first cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him. ( Galatians 4:9 .) It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous love. But the calling of which Paul speaks here, has a wide meaning, for it is not to be confined to the manifestation of election, of which mention is presently made, but is to be set simply in opposition to the course pursued by men; as though Paul had said, — “The faithful attain not religion by their own efforts, but are, on the contrary led by the hand of God, inasmuch as he has chosen them to be a peculiar people to himself.” The word purpose distinctly excludes whatever is imagined to be adduced mutually by men; as though Paul had denied, that the causes of our election are to be sought anywhere else, except in the secret good pleasure of God; which subject is more fully handled in the first chapter to the Ephesians, and in the first of the Second Epistle to Timothy; where also the contrast between this purpose and human righteousness is more distinctly set forth. (268) Paul, however, no doubt made here this express declaration, — that our salvation is based on the election of God, in order that he might make a transition to that which he immediately subjoined, namely, that by the same celestial decree, the afflictions, which conform us to Christ, have been appointed; and he did this for the purpose of connecting, as by a kind of necessary chain, our salvation with the bearing of the cross. (268) [ Hammond ] has a long note on the expression , κατὰ πρόθεσιν and quotes [ Cyril ] of Jerusalem, [ Clemens ] of Alexandria, and [ Theophylact ], as rendering the words, “according to their purpose,” that is, those who love God, — a construction of itself strange, and wholly alien to the whole tenor of the passage, and to the use of the word in most other instances. Paul has never used the word, except in one instance, ( 2 Timothy 3:10 ,) but with reference to God’s purpose or decree, — see Romans 9:11 ; Ephesians 1:11 ; Ephesians 3:11 ; 2 Timothy 1:9 . It seems that [ Chrysostom ], [ Origen ], [ Theodoret ], and other Fathers, have given the same singularly strange explanation. But in opposition to these, [ Poole ] mentions [ Ambrose ], [ Augustine ], and even [ Jerome ], as regarding “the purpose” here as that of God: in which opinion almost all modern Divines agree. [ Grotius ] very justly observes, that κλητοὶ, the called, according to the language of Paul, mean those who obey the call, ( qui vocanti obediunt ) and refers to Romans 1:6 ; 1 Corinthians 1:24 ; Revelation 17:14 . And [ Stuart ] says that the word has this meaning throughout the New Testament, except in two instances, Matthew 20:16 . and Matthew 22:14 , where it means, invited. He therefore considers it as equivalent to ἔκλεκτοι, chosen, elected, or true Christians. — Ed. return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **우리가 알거니와 하나님을 사랑하는 자 곧 그의 뜻대로 부르심을 입은 자들에게는 모든 것이 합력하여 선을 이루느니라** 등. 이제 그는 앞에서 말한 것에서 이 결론을 이끌어낸다. 이 삶의 환난이 우리 구원을 방해하기는커녕 오히려 도움이 된다는 것이다. 바울의 의도는 명확하다. "택자들과 유기된 자들이 같은 악에 무차별적으로 노출되어 있지만 큰 차이가 있다. 하나님이 신실한 자들을 환난으로 훈련시켜 그렇게 그들의 구원을 촉진하시기 때문이다." 우리는 바울이 여기서 환난에 대해서만 말한다는 것을 기억해야 한다. 마치 이렇게 말하는 것과 같다. "성도들에게 일어나는 모든 일은 하나님이 다스리시므로, 세상이 악으로 여기는 것이 결과로 좋음으로 나타난다."

**그의 뜻대로 부르심을 입은 자들에게는** 등. 이 절은 수정으로 덧붙여진 것처럼 보인다. 어떤 이도 신실한 자들이 하나님을 사랑하기 때문에 환난에서 그런 열매를 얻는 유익을 자신의 공로로 취하지 않도록 하기 위해서이다. 우리는 구원이 주제일 때 사람들이 자신에서 시작하여 하나님의 은혜를 미리 얻을 어떤 준비를 상상하려 한다는 것을 안다. 따라서 바울은 그가 하나님을 사랑한다고 말한 자들이 그분에 의해 먼저 선택되었다는 것을 가르친다. 이 순서가 그렇게 지적된 것은 모든 것이 성도들의 구원을 위해 일어나는 것이 처음 원인으로 하나님의 무상 입양에서 나온다는 것을 알도록 하기 위해서이다.

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29절 카드 ↗

29. For whom he has foreknown , etc. He then shows, by the very order of election, that the afflictions of the faithful are nothing else than the manner by which they are conformed to the image of Christ; and that this was necessary, he had before declared. There is therefore no reason for us to be grieved, or to think it hard and grievous, that we are afflicted, unless we disapprove of the Lord’s election, by which we have been foreordained to life, and unless we are unwilling to bear the image of the Son of God, by which we are to be prepared for celestial glory. But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which he had always distinguished his children from the reprobate. (269) In the same sense Peter says, that the faithful had been elected to the sanctification of the Spirit according to the foreknowledge of God. Hence those, to whom I have alluded, foolishly draw this inference, — That God has elected none but those whom he foresaw would be worthy of his grace. Peter does not in deed flatter the faithful, as though every one had been elected on account of his merit; but by reminding them of the eternal counsel of God, he wholly deprives them of all worthiness. So Paul does in this passage, who repeats by another word what he had said before of God’s purpose. It hence follows, that this knowledge is connected with God’s good pleasure; for he foreknew nothing out of himself, in adopting those whom he was pleased to adopt; but only marked out those whom he had purposed to elect. The verb προορίζειν , which some translate, to predestinate , is to be understood according to what this passage requires; for Paul only meant, that God had so determined that all whom he has adopted should bear the image of Christ; nor has he simply said, that they were to be conformed to Christ, but to the image of Christ , that he might teach us that there is in Christ a living and conspicuous exemplar, which is exhibited to God’s children for imitation. The meaning then is, that gratuitous adoption, in which our salvation consists, is inseparable from the other decree, which determines that we are to bear the cross; for no one can be an heir of heaven without being conformed to the image of the only-begotten Son of God. That he may be, or, that he might be, the first-born , etc. ; for the Greek infinitive, εἶναι , may be rendered in these two ways; but I prefer the first rendering. But in mentioning Christ’s primogeniture, Paul meant only to express this, — that since Christ possesses a pre-eminence among the children of God, he is rightly given to us as a pattern, so that we ought to refuse nothing which he has been pleased to undergo. Hence, that the celestial Father may in every way bear testimony to the authority and honor which he has conferred on his own Son, he will have all those whom he adopts to be the heirs of his kingdom, to be conformed to his example. Though indeed the condition of the godly is apparently various, as there is a difference between the members of the same body, there is yet a connection between every one and his own head. As then the first-born sustains the name of the family, so Christ is placed in a state of pre-eminence not only that he might excel in honor among the faithful, but also that he might include all under him himself under the common name of brotherhood. (269) Much controversy has been about the meaning of the verb προέγνω, in this place. Many of the Fathers, such as [ Jerome ], [ Chrysostom ], and [ Theodoret ], regarded it in the sense of simple prescience, as having reference to those who would believe and obey the gospel. The verb is found only in this place, and in the following passages, Romans 11:2 ; Acts 26:5 ; 1 Peter 1:20 ; 2 Peter 3:17 . In the second, and in the last passage, it signifies merely a previous knowledge or acquaintance, and refers to men. In 1 Peter 1:20 , it is applied to Christ as having been “foreordained,” according to our version, “before the foundation of the world.” In this Epistle, Romans 11:2 , it refers to God, — “God hath not cast away his people whom he foreknew;” and according to the context, it means the same as elected; for the Apostle speaks of what God did “according to the election of grace,” and not according to foreseen faith. The noun derived from it is found in two places, Acts 2:23 , and 1 Peter 1:2 . In the first it evidently means decree, foreordination, and in the second, the same; where it is said, that those addressed by the Apostle were elected, “according to the foreknowledge of God , κατὰ πρόγνωσιν Θεοῦ, through the sanctification of the Spirit, unto obedience;” they were not then elected, according to God’s foreknowledge or foreordination, because of their obedience. This entirely subverts the gloss put on the verb in this passage. The usual meaning given to the verb here is fore-approved, or chosen. [ Grotius ], [ Turrettin ], and others, consider that γινώσκω has the same meaning with the verb ידע , in Hebrew, which is sometimes that of approving or favoring, or regarding with love and approbation. So the compound verb may be rendered here, “whom he fore-approved, or foreknew,” as the objects of his choice: and this idea is what alone comports with the rest of the passage. [ Stuart ] prefers another meaning, and that which it seems to have in 1 Peter 1:20 , “foreordained.” He says that γινώσκω means sometimes to will, to determine, to ordain, to decree, and brings examples from [ Josephus ], [ Plutarch ], and [ Polybius ]. Then the compound verb would be here, “whom he foreordained,” or foredetermined. — Ed. return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. **하나님이 미리 아신 자들을 또한 그 아들의 형상을 본받게 하기 위하여 미리 정하셨으니** 등. 그는 선택의 바로 그 순서로, 신실한 자들의 환난은 그들이 그리스도의 형상으로 형성되는 방식에 불과하다는 것을 보인다. 이것이 필요했다는 것을 그는 전에 선언했다. 따라서 우리가 슬퍼하거나 환난을 가혹하고 슬픈 것으로 생각할 이유가 없다. 우리가 우리를 생명으로 미리 정하신 주의 선택을 승인하지 않고, 우리가 하늘 영광을 위해 준비되어야 할 하나님의 아들의 형상을 담당하는 것을 꺼리지 않는다면 말이다.

그러나 바울이 언급하는 하나님의 예지는 어떤 어리석은 자들이 터무니없이 상상하는 단순한 예견이 아니다. 그것은 그가 유기된 자들에게서 자신의 자녀들을 항상 구별하셨던 입양이다. 따라서 내가 암시한 자들이 어리석게 이런 결론을 끌어내는 것은 하나님이 자신의 은혜를 받기에 합당할 것이라고 그가 예견하는 자들만을 선택하셨다는 것이다. 이에 따라 하나님의 의 안에 있는 생명의 본보기인 그리스도의 **형상**이 모방을 위해 하나님의 자녀들에게 드러나 있다고 가르친다. 의미는 이렇다. 우리 구원이 달려있는 무상 입양은 우리가 십자가를 담당하도록 결정된 다른 명령에서 분리될 수 없다는 것이다. 하나님의 독생자의 형상으로 형성되지 않고는 아무도 하늘의 상속자가 될 수 없기 때문이다.

원주석

30절 카드 ↗

30. And whom he has foredetermined , ( præfinivit,) them has he also called , etc. That he might now by a clearer proof show how true it is that a conformity with the humiliating state of Christ is for our good, he adopts a graduating process, by which he teaches us, that a participation of the cross is so connected with our vocation, justification, and, in short, with our future glory, that they can by no means be separated. But that readers may better understand the Apostle’s meaning, it may be well to repeat what I have already said, — that the word foredetermine does not refer to election, but to that purpose or decree of God by which he has ordained that the cross is to be borne by his people; and by declaring that they are now called, he intimates, that God had not kept concealed what he had determined respecting them, but had made it known, that they might resignedly and humbly submit to the condition allotted to them; for calling here is to be distinguished from secret election, as being posterior to it. That none then may make this objection — that it appears to no one what lot God has appointed for him, the Apostle says, that God by his calling bears an evident testimony respecting his hidden purpose. But this testimony is not only found in the outward preaching of the gospel, but it has also the power of the Spirit connected with it; for the elect are there spoken of, whom God not only addresses by the outward word, but whom he also inwardly draws. Justification may fitly be extended to the unremitted continuance of God’s favor, from the time of our calling to the hour of death; but as Paul uses this word throughout the Epistle, for gratuitous imputation of righteousness, there is no necessity for us to deviate from this meaning. What Paul indeed had in view was to show that a more precious compensation is offered to us, than what ought to allow us to shun afflictions; for what is more desirable than to be reconciled to God, so that our miseries may no longer be tokens of a curse, nor lead us to ruin? He then immediately adds, that those who are now pressed down by the cross shall be glorified; so that their sorrows and reproaches shall bring them no loss. Though glorification is not yet exhibited except in our Head, yet as we in a manner behold in him our inheritance of eternal life, his glory brings to us such assurance respecting our own glory, that our hope may be justly compared to a present possession. We may add, that Paul, imitating the style of the Hebrew language, adopts in these verbs the past instead of the present tense. (270) A continued act is no doubt what is meant, according to this import, “Those whom God now, consistently with his purpose, exercises under the cross, are called and justified, that they may have a hope of salvation, so that nothing of their glory decays during their humiliation; for though their present miseries deform it before the world, yet before God and angels it always shines forth as perfect.” What Paul then means by this gradation is, That the afflictions of the faithful, by which they are now humbled, are intended for this end — that the faithful, having obtained the glory of the celestial kingdom, may reach the glory of Christ’s resurrection, with whom they are now crucified. (270) [ Turrettin ] gives somewhat a different reason: “Paul speaks of these things as past, because they are as already done in God’s decree, and in order to show the certainty of their accomplishment.” return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **또 미리 정하신 그들을 또한 부르시고** 등. 더 명확한 증거로 우리가 십자가와의 교제가 우리 유익을 위한 것이라는 진리를 이제 보이기 위해, 그는 점층법을 채택한다. 이로써 그는 십자가를 담당하는 것이 우리의 소명, 칭의, 요컨대 미래 영광과 그렇게 연결되어 있어 결코 분리될 수 없다는 것을 가르친다.

**미리 정하심**이라는 단어는 선택이 아니라 그 명령이나 뜻을 언급한다. 그로 인해 하나님이 자신의 백성이 십자가를 담당하도록 정하셨다. 그들이 이제 부르심을 받았다고 선언함으로써, 하나님이 그들에 대해 결정한 것을 숨기지 않으시고 알리셨다는 것을 암시한다. 그들이 순종적으로 그리고 겸손하게 그들에게 배정된 상태에 복종하도록 하기 위해서이다. 여기서 부르심은 그 후에 오는 것으로 비밀 선택과 구별되어야 한다. **칭의**는 우리 부르심 때부터 죽음 시까지 하나님 은혜의 끊임없는 지속으로 적절하게 확장될 수 있다. 그러나 바울이 이 편지 전체에서 이 단어를 무상 의의 전가로 사용하므로, 이 의미에서 벗어날 필요가 없다.

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31절 카드 ↗

31. What then , etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. And he teaches us in these words that with the paternal favor of God is connected that invincible courage which overcomes all temptations. We indeed know, that judgment is usually formed of the love or of the hatred of God, in no other way than by a view of our present state; hence when things fall out untowardly, sorrow takes possession of our minds, and drives away all confidence and consolation. But Paul loudly exclaims, that a deeper principle ought to be inquired after, and that they reason absurdly who confine themselves to the sad spectacle of our present warfare. I indeed allow, that the scourges of God are in themselves justly deemed to be tokens of God’s wrath; but as they are consecrated in Christ, Paul bids the saints to lay hold, above all things, on the paternal love of God, that relying on this shield they may boldly triumph over all evils; for this is a brazen wall to us, so that while God is propitious to us we shall be safe against all dangers. He does not, however, mean, that nothing shall oppose us; but he promises a victory over all kinds of enemies. If God be for us , etc. This is the chief and the only support which can sustain us in every temptation. For except we have God propitious to us, though all things should smile on us, yet no sure confidence can be attained: but, on the other hand, his favor alone is a sufficient solace in every sorrow, a protection sufficiently strong against all the storms of adversities. And on this subject there are many testimonies of Scripture, which show that when the saints rely on the power of God alone, they dare to despise whatever is opposed to them in the world. “When I walk in the midst of the shadow of death, I shall not fear evils, for thou art with me.” ( Psalms 23:4 .) “In the Lord I trust: what shall flesh do to me.” ( Psalms 56:11 .) “I shall not fear the thousands of the people who beset me.” ( Psalms 3:6 .) For there is no power either under or above the heavens, which can resist the arm of God. Having him then as our defender, we need fear no harm whatever. Hence he alone shows real confidence in God, who being content with his protection, dreads nothing in such a way as to despond; the faithful are doubtless often shaken but are never utterly cast down. In short, the Apostle’s object was to show, that the godly soul ought to rely on the inward testimony of the Holy Spirit, and not to depend on outward things. return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **그런즉 이 일에 대하여 우리가 무슨 말 하리요?** 등. 논의된 주제를 충분히 증명한 후, 그는 이제 감탄으로 터져 나온다. 이로써 그는 역경이 그들을 절망하도록 몰아붙일 때 신실한 자들이 갖추어야 할 담대함을 가르친다. 하나님의 부성적 사랑과 연결된 무너지지 않는 용기가 모든 시험을 극복한다는 것을 이 말들로 가르친다. 하나님의 사랑이나 증오에 대한 판단은 우리 현재 상태에 대한 견해 외에 다른 방식으로 보통 형성되지 않는다는 것을 우리는 안다. 따라서 일이 역조로 일어날 때 슬픔이 우리 마음을 사로잡아 모든 확신과 위로를 쫓아낸다. 그러나 바울은 더 깊은 원리가 탐구되어야 한다고 크게 외친다.

**만일 하나님이 우리를 위하시면** 등. 이것은 모든 시험에서 우리를 지탱할 수 있는 주된 유일한 지지이다. 하나님이 우리에게 유리하지 않으면 모든 것이 우리에게 미소 지어도 확실한 확신을 얻을 수 없다. 반면 그의 은총만으로도 모든 슬픔에 충분한 위안이 되고, 모든 역경의 폭풍에 충분히 강한 보호이다.

원주석

32절 카드 ↗

32. He who has not spared his own son, etc. As it greatly concerns us to be so thoroughly persuaded of the paternal love of God, as to be able to retain our rejoicing on its account, Paul brings forward the price of our redemption in order to prove that God favors us: and doubtless it is a remarkable and clear evidence of inappreciable love, that the Father refused not to bestow his Son for our salvation. And so Paul draws an argument from the greater to the less, that as he had nothing dearer, or more precious, or more excellent than his Son, he will neglect nothing of what he foresees will be profitable to us. (273) This passage ought to remind us of what Christ brings to us, and to awaken us to contemplate his riches; for as he is a pledge of God’s infinite love towards us, so he has not been sent to us void of blessings or empty, but filled with all celestial treasures, so that they who possess him may not want anything necessary for their perfect felicity. To deliver up means here to expose to death. (273) [ Calvin ] renders χαρίσεται by “ donaret ;” [ Capellus ] more fully, “ gratis donabit — will gratuitously give.” Christ himself, and everything that comes with or through him, is a favor freely bestowed, and not what we merit. This shuts out, as [ Pareus ] observes, everything as meritorious on the part of man. All is grace. The “all things” include every thing necessary for salvation — every grace now and eternal glory hereafter. — Ed. return to ' Top of Page ' <a name="verse-33" class="com-number"

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32. **자기 아들을 아끼지 아니하시고** 등. 하나님의 부성적 사랑을 철저히 확신하는 것이 우리에게 그렇게 중요하므로, 바울은 우리 구원을 위한 몸값의 대가를 하나님이 우리를 은혜로 여기신다는 증거로 가져온다. 아버지가 우리 구원을 위해 자신의 아들을 내어주기를 거부하지 않으셨다는 것은 헤아릴 수 없는 사랑의 놀랍고 명확한 증거이다. 따라서 바울은 더 큰 것에서 더 작은 것으로의 논증을 이끌어낸다. 아들보다 더 소중하거나 귀하거나 탁월한 것이 없었으므로, 우리에게 유익할 것이라고 예견하는 것은 무엇이든 소홀히 하지 않으실 것이다. **내어주다**는 여기서 죽음에 노출하다는 것을 의미한다.

원주석

33절 카드 ↗

33. Who shall bring an accusation, etc. The first and the chief consolation of the godly in adversities, is to be fully persuaded of the paternal kindness of God; for hence arises the certainty of their salvation, and that calm quietness of the soul through which it comes that adversities are sweetened, or at least the bitterness of sorrow mitigated. Hardly then a more suitable encouragement to patience could be adduced than this, a conviction that God is propitious to us; and hence Paul makes this confidence the main ground of that consolation, by which it behoves the faithful to be strengthened against all evils. And as the salvation of man is first assailed by accusation, and then subverted by condemnation, he in the first place averts the danger of accusation. There is indeed but one God, at whose tribunal we must stand; then there is no room for accusation when he justifies us. The antithetic clauses seem not indeed to be exactly arranged; for the two parts which ought rather to have been set in opposition to each other are these: “Who shall accuse? Christ is he who intercedes:” and then these two might have been connected, “Who shall condemn? God is he who justifies;” for God’s absolution answers to condemnation, and Christ’s intercession to accusation. But Paul has not without reason made another arrangement, as he was anxious to arm the children of God, as they say, from head to foot, with that confidence which banishes all anxieties and fears. He then more emphatically concludes, that the children of God are not subject to an accusation, because God justifies, than if he had said that Christ is our advocate; for he more fully expresses that the way to a trial is more completely closed up when the judge himself pronounces him wholly exempt from guilt, whom the accuser would bring in as deserving of punishment. There is also a similar reason for the second clause; for he shows that the faithful are very far from being involved in the danger of condemnation, since Christ by expiating their sins has anticipated the judgment of God, and by his intercession not only abolishes death, but also covers our sins in oblivion, so that they come not to an account. The drift of the whole is, that we are not only freed from terror by present remedies, but that God comes to our aid beforehand, that he may better provide for our confidence. But it must be here observed, as we have before reminded you, that to be justified, according to Paul, is to be absolved by the sentence of God, and to be counted just; and it is not difficult to prove this from the present passage, in which he reasons by affirming one thing which nullifies its opposite; for to absolve and to regard persons as guilty, are contrary things. Hence God will allow no accusation against us, because he has absolved us from all sins. The devil no doubt is an accuser of all the godly: the very law of God and their own conscience convict them; but all these prevail nothing with the judge, who justifies them. Therefore no adversary can shake or endanger our salvation. Further, he so mentions the elect, as one who doubted not but that he was of their number; and he knew this, not by special revelation, (as some sophists falsely imagine,) but by a perception ( sensu - feeling) common to all the godly. What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God. return to ' Top of Page ' <a name="verse-34" class="com-number"

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33. **누가 능히 하나님께서 택하신 자들을 고발하리요?** 등. 역경에서 경건한 자들의 첫째이고 주된 위로는 하나님의 부성적 인자함을 충분히 확신하는 것이다. 이것에서 구원의 확실성이 생기고 역경이 달콤해지거나 적어도 슬픔의 쓴맛이 완화되는 영혼의 평온한 안정이 생긴다. 따라서 인내를 위한 이보다 더 적절한 격려는 없을 것이다. 하나님이 우리에게 은혜로우시다는 확신이 그것이다. 따라서 바울은 이 확신을 신실한 자들이 모든 악에 대해 강건해져야 할 그 위로의 주된 근거로 삼는다.

사람의 구원은 먼저 고발로 공격받고, 그런 다음 정죄로 전복된다. 그는 먼저 고발의 위험을 막는다. 우리가 서야 할 법정이 오직 하나뿐이다. 따라서 그분이 우리를 의롭다 하실 때 고발의 여지가 없다. 하나님의 무죄 판결이 정죄에 응답한다. 그리스도의 중보가 고발에 응답한다.

원주석

34절 카드 ↗

34. Who is he that condemns? etc. As no one by accusing can prevail, when the judge absolves; so there remains no condemnation, when satisfaction is given to the laws, and the penalty is already paid. Now Christ is he, who, having once for all suffered the punishment due to us, thereby declared that he undertook our cause, in order to deliver us: he then who seeks hereafter to condemn us, must bring back Christ himself to death again. But he has not only died, but also came forth, by a resurrection, as the conqueror of death and triumphed over all its power. He adds still more, — that he now sits at the right hand of the Father; by which is meant, that he possesses dominion over heaven and earth, and full power and rule over all things, according to what is said in Ephesians 1:20 . He teaches us also, that he thus sits, that he may be a perpetual advocate and intercessor in securing our salvation. It hence follows, that when any one seeks to condemn us, he not only seeks to render void the death of Christ, but also contends with that unequalled power with which the Father has honored him, and who with that power conferred on him supreme authority. This so great an assurance; which dares to triumph over the devil, death, sin, and the gates of hell, ought to lodge deep in the hearts of all the godly; for our faith is nothing, except we feel assured that Christ is ours, and that the Father is in him propitious to us. Nothing then can be devised more pestilent and ruinous, than the scholastic dogma respecting the uncertainty of salvation. Who intercedes , etc. It was necessary expressly to add this, lest the Divine majesty of Christ should terrify us. Though, then, from his elevated throne he holds all things in subjection under his feet, yet Paul represents him as a Mediator; whose presence it would be strange for us to dread, since he not only kindly invites us to himself, but also appears an intercessor for us before the Father. But we must not measure this intercession by our carnal judgment; for we must not suppose that he humbly supplicates the Father with bended knees and expanded hands; but as he appears continually, as one who died and rose again, and as his death and resurrection stand in the place of eternal intercession, and have the efficacy of a powerful prayer for reconciling and rendering the Father propitious to us, he is justly said to intercede for us. return to ' Top of Page ' <a name="verse-35" class="com-number"

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34. **누가 정죄하리요?** 등. 심판관이 무죄를 선언할 때 고발로 이길 수 없는 것처럼, 법에 만족이 주어지고 형벌이 이미 지불되었을 때 정죄가 남지 않는다. 이제 그리스도는 우리에게 마땅한 형벌을 단번에 담당함으로써 우리를 구원하기 위해 우리의 사건을 맡으셨다고 선언하신 분이다. 그러면 이후에 우리를 정죄하려는 자는 그리스도를 다시 죽음으로 데려와야 한다. 그러나 그는 죽으셨을 뿐만 아니라 죽음의 정복자로 부활로 나오시고 그 모든 권세에 대해 승리하셨다. 그는 더 나아가 이제 아버지의 우편에 앉으셨다고 덧붙인다. 이것으로 그가 하늘과 땅에 대한 주권을 소유하심을 의미한다.

**우리를 위하여 간구하시는 자이시니라** 등. 이것을 명시적으로 덧붙이는 것이 필요했다. 그리스도의 신성한 위엄이 우리를 두렵게 하지 않도록 하기 위해서이다. 비록 그가 높여진 보좌에서 모든 것을 자신의 발 아래 두고 계시지만, 바울은 그를 중보자로 나타낸다. 그는 다만 우리를 친절하게 자신에게 초대하실 뿐만 아니라 아버지 앞에서 우리를 위해 중보자로 나타나시기도 하기 때문이다. 그러나 이 중보를 우리의 육신적 판단으로 측정하지 않아야 한다. 그가 구부린 무릎과 펼친 손으로 아버지께 겸손히 간청하신다고 생각하지 않도록 말이다.

원주석

35절 카드 ↗

35. Who shall separate us , etc. The conviction of safety is now more widely extended, even to lower things; for he who is persuaded of God’s kindness towards him, is able to stand firm in the heaviest afflictions. These usually harass men in no small degree, and for various reasons, — because they interpret them as tokens of God’s wrath, or think themselves to be forsaken by God, or see no end to them, or neglect to meditate on a better life, or for other similar reasons; but when the mind is purged from such mistakes, it becomes calm, and quietly rests. But the import of the words is, — That whatever happens, we ought to stand firm in this faith, — that God, who once in his love embraced us, never ceases to care for us. For he does not simply say that there is nothing which can tear God away from his love to us; but he means, that the knowledge and lively sense of the love which he testifies to us is so vigorous in our hearts, that it always shines in the darkness of afflictions: for as clouds, though they obscure the clear brightness of the sun, do not yet wholly deprive us of its light; so God, in adversities, sends forth through the darkness the rays of his favor, lest temptations should overwhelm us with despair; nay, our faith, supported by God’s promises as by wings, makes its way upward to heaven through all the intervening obstacles. It is indeed true, that adversities are tokens of God’s wrath, when viewed in themselves; but when pardon and reconciliation precede, we ought to be assured that God, though he chastises us, yet never forgets his mercy: he indeed thus reminds us of what we have deserved; but he no less testifies, that our salvation is an object of his care, while he leads us to repentance. But he calls it the love of Christ , and for this reason, — because the Father has in a manner opened his compassions to us in him. As then the love of God is not to be sought out of Christ, Paul rightly directs to him our attention, so that our faith may behold, in the rays of Christ’s favor, the serene countenance of the Father. The meaning is, — that in no adversities ought our confidence to be shaken as to this truth — that when God is propitious, nothing can be adverse to us. Some take this love in a passive sense, for that by which he is loved by us, as though Paul would have us armed with invincible courage (275) but this comment may be easily disproved by the whole tenor of Paul’s reasoning; and Paul himself will presently remove all doubt by defining more clearly what this love is. Tribulation, or distress , or persecution? etc. The pronoun masculine which he used at the beginning of the verse, contains a hidden power: for when he might have adopted the neuter gender and said — “What shall separate us?” etc., he preferred ascribing personality to things without life, and for this end, — that he might send forth with us into the contest as many champions as there are of temptations to try our faith. But these three things have this difference: tribulation includes every kind of trouble or evil; distress is an inward feeling, when difficulties reduce us to such an extremity, so that we know not what course to pursue. Such was the anxiety of Abraham and of Lot, when one was constrained to expose his wife to the danger of prostitution, and the other, his daughters; for being brought to straits and being perplexed, they found no way of escape. Persecution properly denotes the tyrannical violence by which the children of God were undeservedly harassed by the ungodly. Now though Paul denies in 2 Corinthians 4:8 , that the children of God are reduced to straits, στενοχωρεῖσθαι , he does not yet disagree with himself; for he does not simply make them to be exempt from anxious solicitude, but he means that they are delivered from it, as also the examples of Abraham and Lot testify. (275) According to [ Poole ], several of the Fathers entertained this opinion, such as [ Origen ], [ Chrysostom ], [ Theodoret ], and [ Ambrose ] : but even [ Hammond ] and [ Grotius ], great admirers of the Fathers, regard this love as that of God or of Christ to us. [ Wolfius ] says, that all the Lutheran divines give this exposition. It is indeed impossible rightly to view the whole passage without seeing that this explanation is the true one. In verse 32, it is incontestably evident that God’s love to us is what is spoken of: then in verse 37, it is expressly said, “through him who loved us;” and the last verse seems sufficient to remove every possible doubt. The difficulty of [ Barnes ], in thinking it “not conceivable how afflictions should have any tendency to alienate Christ’s love from us , ” arises from a misconception: for when we speak of not being separated from the love of Christ, the obvious meaning is, that nothing can separate us from participating in the effects of his love, that He, on account of his love, will sustain us under the greatest trials, and make “us more than conquerors.” The substance of what is here said, is contained in the last clause of Romans 8:32 , — “How shall he not with him also freely give us all things?” It was the assurance of this truth that the Apostle obviously intended to convey. — Ed. return to ' Top of Page ' <a name="verse-36" class="com-number"

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35. **누가 우리를 그리스도의 사랑에서 끊으리요?** 등. 구원의 확신이 이제 더 낮은 것들로까지 더 광범위하게 확장된다. 하나님의 자신에 대한 인자함을 확신하는 자는 가장 무거운 환난에서도 굳건히 설 수 있기 때문이다. 이것들은 보통 여러 이유로 사람들을 적지 않게 괴롭힌다. 그것들을 하나님의 진노의 표시로 해석하거나, 자신이 하나님에게 버림받았다고 생각하거나, 그것들의 끝을 보지 못하거나, 더 나은 삶을 묵상하는 것을 소홀히 하거나, 다른 유사한 이유들 때문이다. 그러나 마음이 그런 오류에서 정화될 때 평온해지고 조용히 쉰다.

**어떤 것도 그리스도의 사랑에서 우리를 끊을 수 없다**는 것의 의미는 이렇다. 어떤 일이 일어나더라도 이 믿음 안에 굳건히 서야 한다는 것이다. 즉 한번 자신의 사랑 안에서 우리를 포용하신 하나님은 우리를 돌보는 것을 결코 멈추지 않으신다는 것이다. 그는 단순히 하나님을 우리에 대한 사랑에서 떼어낼 수 있는 것이 없다고 말하지 않는다. 그분이 우리에게 증언하시는 사랑의 지식과 살아있는 감각이 우리 마음에 너무나 활발하여 환난의 어둠 속에서도 항상 빛난다는 것을 의미한다.

**환난이나 곤고나 박해** 등. 그는 의도적으로 이 세 가지를 언급했다. **환난**은 모든 종류의 고통이나 악을 포함한다. **곤고**는 어려움이 우리를 극단으로 몰아 어떤 과정을 취해야 할지 모를 때 내면의 느낌이다. **박해**는 경건한 자들이 불경건한 자들로부터 받는 폭력을 적절히 나타낸다.

원주석

36절 카드 ↗

36. As it is written , etc. This testimony adds no small weight to the subject; for he intimates, that the dread of death is so far from being a reason to us for falling away, that it has been almost ever the lot of God’s servants to have death as it were present before their eyes. It is indeed probable, that in that Psalm the miserable oppression of the people under the tyranny of Antiochus is described; for it is expressly said, that the worshippers of God were cruelly treated, for no other reason but through hatred to true religion. There is also added a remarkable protestation, that they had not departed from the covenant of God; which Paul, I think, had especially in view. It is no objection that the saints there complain of a calamity which then unusually pressed on them; for since they show, that they were oppressed with so many evils, having before testified their innocence, an argument is hence fitly drawn, that it is no new thing for the Lord to permit his saints to be undeservedly exposed to the cruelty of the ungodly. But this is not done except for their good; for the Scripture teaches us, that it is alien to the righteousness of God to destroy the just with the wicked, ( Genesis 18:23 ); but that, on the contrary, it is meet for him to requite affliction to those who afflict, and rest to those who are afflicted. ( 2 Thessalonians 1:6 .) And then they affirm that they suffer for the Lord; and Christ pronounces them blessed who suffer for the sake of righteousness. ( Matthew 5:10 .) By saying that they died daily , they intimated that death was so suspended over them, that their life differed but little from death. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

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bible-text/rom-8-36

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36. **기록된 바 우리가 종일 주를 위하여 죽임을 당하게 되며** 등. 이 증언은 주제에 작지 않은 무게를 더한다. 죽음의 두려움이 우리가 떠날 이유가 전혀 되지 않는다는 것을 암시하기 때문이다. 하나님의 종들은 거의 항상 죽음을 마치 눈앞에 있는 것처럼 가진 것이 그들의 운명이었다. 우리는 또한 그들이 하나님과의 언약에서 벗어나지 않았다는 뛰어난 항변이 거기서 덧붙여졌다는 것을 주목한다. 바울은 특히 이것을 염두에 두었다고 생각한다. 성도들이 우리를 위해 하나님을 섬기다가 종교에 대한 증오 외에 아무런 이유 없이 박해자들의 잔혹함에 노출된다는 것이 그리스도의 나라와 무관하지 않다는 논증이 적절하게 이끌어진다.

원주석

37절 카드 ↗

37. We do more than conquer , etc. ; that is, we always struggle and emerge. I have retained the word used by Paul, (276) though not commonly used by the Latins. It indeed sometimes happens that the faithful seem to succumb and to lie forlorn; and thus the Lord not only tries, but also humbles them. This issue is however given to them, — that they obtain the victory. That they might at the same time remember whence this invincible power proceeds, he again repeats what he had said before: for he not only teaches us that God, because he loves us, supports us by his hand; but he also confirms the same truth by mentioning the love of Christ. (277) And this one sentence sufficiently proves, that the Apostle speaks not here of the fervency of that love which we have towards God, but of the paternal kindness of God and of Christ towards us, the assurance of which, being thoroughly fixed in our hearts, will always draw us from the gates of hell into the light of life, and will sufficiently avail for our support. (276) “ Supervincimus “ — ὑπερνικῶμεν; [ Beza ] ’s version is, amplius quam victores sumus ;” [ Macknight ] ’s , “we do more than overcome;” [ Schleusner ] gives this as one of his explanations, “ plenissime vincimus — we most fully overcome.” Paul commonly uses ὑπὲρ in an enhansive sense; so the version may be, “we abundantly overcome,” as though he said, “We have strength given us which far exceeds the power of evils.” Some say that the faithful abundantly overcome, because they sustain no real loss, but like silver in the furnace, they lose only their dross; and not only so, but they also carry, as it were from the field of battle, chapter spoils — the fruits of holiness and righteousness. Hebrews 12:10 . It is further said, that the victory will be this, — that Christ, who has loved them, will raise them from death and adorn them with that glory, with which all the evils of this life are not worthy to be compared. [ Beza ] says, “Not only we are not broken down by so many evils nor despond, but we even glory in the cross.” — Ed. (277) “ Per eum qui dilexit nos — διὰ του ἀγαπήσαντος ἡμᾶς — through him who has loved us.” The aorist participle, says [ Wolfius ], extends to every time, “who has loved and loves and will love us.” From the fact that believers are overcome by no calamities, he draws the inference, that God’s love is constant and most effectual, so that he is present with the distressed to give them courage, to strengthen their patience, and to moderate their calamities. See 1 Peter 5:10 . — Ed. return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/rom-8-37

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37. **그러나 이 모든 일에 우리를 사랑하시는 이로 말미암아 우리가 넉넉히 이기느니라** 등. 즉 "우리는 항상 분투하고 나온다." 때로 신실한 자들이 굴복하여 버려진 것처럼 보이는 일이 일어난다. 이렇게 주는 단지 그들을 시험하실 뿐만 아니라 겸손하게 하신다. 그러나 이 결과가 그들에게 주어진다. 그들이 승리를 얻는다는 것이다. 이 무너지지 않는 능력이 어디서 오는지를 그들이 기억하도록, 그는 전에 말한 것을 다시 반복한다. 하나님이 우리를 사랑하시기 때문에 우리를 자신의 손으로 지지하신다는 것만 가르치지 않고, 그리스도의 사랑을 언급함으로써 같은 진리를 확증한다.

원주석

38절 카드 ↗

38. He is now carried away into hyperbolic expressions, that he might confirm us more fully in those things which are to be experienced. Whatever, he says, there is in life or in death, which seems capable of tearing us away from God, shall effect nothing; nay, the very angels, were they to attempt to overturn this foundation, shall do us no harm. It is no objection, that angels are ministering spirits, appointed for the salvation of the elect, ( Hebrews 1:14 :) for Paul reasons here on what is impossible, as he does in Galatians 1:8 ; and we may hence observe, that all things ought to be deemed of no worth, compared with the glory of God, since it is lawful to dishonor even angels in vindicating his truth. (279) Angels are also meant by principalities and powers , (280) and they are so called, because they are the primary instruments of the Divine power: and these two words were added, that if the word angels sounded too insignificant, something more might be expressed. But you would, perhaps, prefer this meaning, “Nor angels, and whatever powers there may be;” which is a mode of speaking that is used, when we refer to things unknown to us, and exceeding our capacities. Nor present things, nor future things, etc. Though he speaks hyperbolically, yet he declares, that by no length of time can it be effected, that we should be separated from the Lord’s favor: and it was needful to add this; for we have not only to struggle with the sorrow which we feel from present evils, but also with the fear and the anxiety with which impending dangers may harass us. (281) The meaning then is, — that we ought not to fear, lest the continuance of evils, however long, should obliterate the faith of adoption. This declaration is clearly against the schoolmen, who idly talk and say, that no one is certain of final perseverance, except through the gift of special revelation, which they make to be very rare. By such a dogma the whole faith is destroyed, which is certainly nothing, except it extends to death and beyond death. But we, on the contrary, ought to feel confident, that he who has begun in us a good work, will carry it on until the day of the Lord Jesus. (282) (279) Some of the Fathers, [ Jerome ] , [ Chrysostom ], etc., have taken the same view, regarding the Apostle as speaking of good angels, as it were, hypothetically, as in Galatians 1:8 . But [ Grotius ], and many others, consider evil angels to be meant. Probably, angels, without any regard to what they are, are intended. — Ed. (280) [ Grotius ] considers the words as being the abstract for the concrete, Princes and Potentates; being called ἀρχαὶ, as some think, as being the first, the chief in authority, and δυνάμεις, as having power. “By these words,” says [ Beza ], “Paul is wont to designate the character of spirits, — of the good in Ephesians 1:21 ; Colossians 1:16 , — and of the bad in Ephesians 6:12 .” Hence the probability is, that the words designate different ranks among angelic powers, without any reference to their character, whether good or evil. — Ed. (281) “Neither the evils we now feel, nor those which may await us,” — [ Grotius ] ; rather, “Neither things which now exist, nor things which shall be.” — Ed. (282) The words, “neither height nor depth,” are left unnoticed ὕψωμα. The first, says [ Mede ], means prosperity, and the latter, adversity. [ Grotius ] regards what is meant as the height of honor, and the depth of disgrace. “Neither heaven nor hell,” say others; “neither heaven nor earth,” according to [ Schleusner ]. “Things in heaven and things on earth,” is the explanation of [ Chrysostom ] The first , ὕψωμα, is only found here and in 2 Corinthians 10:5 . Like מרום in Hebrew, it means what is high and elevated, and may, like that, sometimes signify heaven: and βάθος is not earth, but what is deeper; it means a deep soil, Matthew 13:5 , — the deep sea, Luke 5:4 , — and in the plural, things deep and inscrutable, 1 Corinthians 2:10 ; it may therefore be very properly taken here for hell. That the words are to be thus taken seems probable from the gradation evident in the passage. In the first catalogue in Romans 8:35 , he mentions the evils arising from this world, its trials and its persecutions, and those ending in death. In the second, after repeating the utmost length to which worldly persecutors can go, “death or life,” he ascends the invisible world, and mentions angels, then their combined powers, then the powers which do and may exist, then both heaven and hell, and, that he might include everything, except the uncreated God himself, he finishes with the words, “nor any created thing.” The whole passage is sublime in an extraordinary degree. The contrast is the grandest that can be conceived. Here is the Christian, all weakness in himself, despised and trampled under foot by the world, triumphing over all existing, and all possible, and even impossible evils and opposition, having only this as his stay and support — that the God who has loved him, will never cease to love, keep, and defend him; yea, were everything created, everything except God himself, leagued against him and attempting his ruin. — Ed. return to ' Top of Page ' <a name="verse-39" class="com-number"

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bible-text/rom-8-38

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38. **내가 확신하노니** 등. 이제 그는 우리를 더 충분히 확신시키기 위해 과장의 표현으로 나아간다. 삶이나 죽음에서 우리를 하나님에게서 떼어놓을 수 있는 것처럼 보이는 것은 무엇이든 아무 효력이 없을 것이라는 것이다. 아니 천사들 자체도, 그들이 이 기초를 전복하려 시도한다면, 우리에게 해를 끼치지 못할 것이다. **위정자들** 및 **권세들**은 천사들을 의미하는데, 그들이 하나님의 능력의 주된 도구이기 때문에 그렇게 불린다. 이 두 단어는 **천사들**이라는 단어가 너무 미약하게 들릴 경우 더 많은 것을 표현하기 위해 덧붙여진 것이다. **현재 것** 및 **장래 것** 등. 그는 비록 과장적으로 말하지만, 어떤 길이의 시간으로도 우리가 주의 은총에서 분리되게 할 수 없다는 것을 선언한다.

원주석

39절 카드 ↗

39. Which is in Christ , etc. That is, of which Christ is the bond; for he is the beloved Son, in whom the Father is well pleased. If, then, we are through him united to God, we may be assured of the immutable and unfailing kindness of God towards us. He now speaks here more distinctly than before, as he declares that the fountain of love is in the Father, and affirms that it flows to us from Christ. return to ' Top of Page ' Romans Rom 7 Romans Rom Romans Rom 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Romans 8". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ romans-8.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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Pericope (part_of)

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bible-text/rom-8-39

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39. **그리스도 예수 안에 있는 하나님의 사랑에서 끊을 수 없느니라** 등. 즉 그리스도가 그 유대인 것이다. 그가 하나님이 기뻐하시는 사랑받는 아들이기 때문이다. 그러면 우리가 그를 통해 하나님과 연합된다면, 우리에 대한 하나님의 불변하고 결코 실패하지 않는 인자함을 확신할 수 있다. 이제 그는 전에보다 더 명확하게 말한다. 사랑의 원천이 아버지 안에 있으며 그것이 그리스도에서 우리에게 흘러온다는 것을 선언하면서 말이다.

원주석

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