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주석[JFB] — 로마서 1장 · 복음과 죄악

요약
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아래 주석은 원문(및 번역문) 그대로입니다.
2장 →

1절 카드 ↗

1. Paul —(See on :- ). a servant of Jesus Christ —The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large ( :- ), as in the Old Testament to all the people of God ( :- ). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" ( Joshua 1:1 ; Psalms 18:1 , title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Philippians 1:1 ; James 1:1 ; 2 Peter 1:1 ; Judges 1:1 ), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Judges 1:1- : ; Judges 1:1- : ). called to be an apostle —when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Judges 1:1- : ; Judges 1:1- : ; Judges 1:1- : ). separated unto the —preaching of the gospel —neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" ( Acts 13:2 ), nor so early as when " separated from his mother's womb" (see on Acts 13:2- : ). He was called at one and the same time to the faith and the apostleship of Christ ( Acts 13:2- : ). of God —that is, the Gospel of which God is the glorious Author. (So Romans 15:16 ; 1 Thessalonians 2:2 ; 1 Thessalonians 2:8 ; 1 Thessalonians 2:9 ; 1 Peter 4:17 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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"종"은 노예를 의미한다. 바울은 자신을 예수 그리스도의 노예, 곧 사도로 부르심을 받은 자로 소개한다. 그는 하나님의 복음을 위해 구별되었다. 여기서 "구별되다"는 표현은 바리새인이라는 이름과 어원이 같으며, 이전에 바울이 바리새파에 속했던 것이 이제는 복음을 위해 구별된 삶으로 전환되었음을 암시한다고 볼 수 있다.

원주석

2절 카드 ↗

2. Which he had promised afore . . . in the holy scriptures —Though the Roman Church was Gentile by nation (see on :- ), yet as it consisted mostly of proselytes to the Jewish faith (see on :- to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets ( Acts 13:32 ; Acts 13:33 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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이 복음은 하나님이 선지자들을 통하여 거룩한 성경에 미리 약속하신 것이다. 로마 교회의 구성원들은 주로 이방 사람 출신이었고, 일부는 유대교 개종자들이었다.

원주석

3절 카드 ↗

3, 4. Concerning his Son Jesus Christ our Lord —the grand burden of this "Gospel of God." made of the seed of David —as, according to "the holy scriptures," He behooved to be. (See on :- ). according to the flesh —that is, in His human nature (compare Romans 9:5 ; John 1:14 ); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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이 복음은 하나님의 아들에 관한 것이다. 그분은 육신으로는 다윗의 후손으로 나셨다.

원주석

4절 카드 ↗

4. And declared —literally, "marked off," "defined," "determined," that is, "shown," or "proved." to be the Son of God —Observe how studiously the language changes here. He " was MADE [says the apostle] of the seed of David, according to the flesh" ( Romans 1:3 ); but He was not made, He was only " declared [or proved] to BE the Son of God." So John 1:1 ; John 1:14 , "In the beginning WAS the Word . . . and the Word was MADE flesh"; and Isaiah 9:6 , "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Isaiah 9:6- : ; Isaiah 9:6- : ). with power —This may either be connected with "declared," and then the meaning will be "powerfully declared" [LUTHER, BEZA, BENGEL, FRITZSCHE, ALFORD, c.] or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [ Vulgate, CALVIN, HODGE, PHILIPPI, MEHRING, c.]. according to the spirit of holiness —If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"—an eternal, uncreated nature. This is here styled the " spirit, " as an impalpable and immaterial nature ( John 4:24 ), and "the spirit of holiness, " probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit, " the reader would have thought he meant " the Holy Ghost " and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness." return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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그분은 거룩함의 영으로는 죽은 자들 가운데서 부활하심으로써 능력 있는 하나님의 아들로 선포되셨다. 여기서 "만들어지셨다(made)"가 아니라 "선포되셨다(declared)"는 표현이 중요하다. 하나님의 아들 됨은 부활로 인해 만들어진 것이 아니라, 부활을 통해 공개적으로 선포된 것이다. 그분은 영원 전부터 하나님의 아들이셨다.

원주석

5절 카드 ↗

5. By whom —as the ordained channel. we have received grace —the whole "grace that bringeth salvation" ( :- ). and apostleship —for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one—"the grace of apostleship"). for obedience to the faith —rather, "for the obedience of faith"—that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience. for his name —that He might be glorified. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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우리는 그분을 통하여 은혜와 사도직을 받았다. 그 목적은 모든 이방 민족이 믿음의 순종에 이르게 하려는 것이다.

원주석

6절 카드 ↗

6. Among whom are ye also —that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare :- ) [BENGEL]. the called —(See on :- ). of Christ Jesus —that is, either called " by Him" ( :- ), or the called " belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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로마 교인들도 예수 그리스도의 부르심을 받은 자들 가운데 속해 있다.

원주석

7절 카드 ↗

7. beloved of God —(Compare Deuteronomy 33:12 ; Colossians 3:12 ). Grace, c.—(See on Colossians 3:12- : ). and peace —the peace which Christ made through the blood of His cross ( Colossians 3:12- : ), and which reflects into the believing bosom "the peace of God which passeth all understanding" ( Colossians 3:12- : ). from God our Father, and the Lord Jesus Christ —"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him for men are commanded to honor Him even as they honor the Father ( John 5:23 )" [OLSHAUSEN]. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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그들은 하나님의 사랑을 받고 성도로 부르심을 받은 자들이다. 인사말에서 성부 하나님과 주 예수 그리스도를 나란히 놓음으로써 그리스도의 신성이 암묵적으로 드러난다.

원주석

8절 카드 ↗

8. your faith is spoken of throughout the whole world —This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 먼저 예수 그리스도를 통하여 그들 모두를 위해 하나님께 감사한다. 그들의 믿음이 온 세상에 알려져 있기 때문이다.

원주석

9절 카드 ↗

9. For God . . . whom I serve —the word denotes religious service. with my spirit —from my inmost soul. in the gospel of his Son —to which Paul's whole religious life and official activity were consecrated. is my witness, that without ceasing I make mention of you always in my prayers —so for the Ephesians ( Ephesians 1:15 ; Ephesians 1:16 ); so for the Philippians ( Philippians 1:3 ; Philippians 1:4 ); so for the Colossians ( Colossians 1:3 ; Colossians 1:4 ); so for the Thessalonians ( 1 Thessalonians 1:2 ; 1 Thessalonians 1:3 ). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men! return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 하나님의 아들의 복음을 전파하는 일로 영으로 섬기면서, 기도할 때마다 그들을 끊임없이 언급하고 있다.

원주석

10절 카드 ↗

10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you —Though long anxious to visit the capital, he met with a number of providential hindrances ( Romans 1:13 ; Romans 15:22 ; and see on Romans 15:22- : ; Romans 15:22- : ; Romans 15:22- : ); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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그는 기도 가운데 하나님의 뜻 안에서 그들을 방문할 수 있는 길이 열리기를 구하고 있다. 실제로 이 기도는 바울이 회심한 지 약 25년 후에야 이루어졌다.

원주석

11절 카드 ↗

11, 12. For I long to see you, that I may impart to you some spiritual gift —not any supernatural gift, as the next clause shows, and compare :- . to the end that ye may be established. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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바울이 로마 교인들을 만나기를 간절히 원하는 것은 신령한 은사를 나눔으로써 그들을 굳게 하고자 함이다.

원주석

12절 카드 ↗

12. That is, that I may be comforted together with you by the mutual faith both of you and me —"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [JOWETT]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [CALVIN]. How "widely different is the apostolic style from that of the court of Papal Rome!" [BENGEL]. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

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더 정확히 말하면, 그것은 그들 가운데서 서로의 믿음으로 함께 격려를 받으려는 것이다. 바울은 자신이 그들에게만 줄 것이 있는 것이 아니라, 그들로부터도 받을 것이 있음을 인정한다.

원주석

13절 카드 ↗

13. oftentimes I purposed to come unto you, but was let —hindered. hitherto —chiefly by his desire to go first to places where Christ was not known ( :- ). that I might have some fruit —of my ministry among you also, even as among other Gentiles —The GENTILE origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on :- to this Epistle.) return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 여러 번 그들에게 가려고 계획했으나 지금까지 막혔다. 로마 교회가 이방 사람들로 구성되어 있음이 다시 한 번 확인된다.

원주석

14절 카드 ↗

14, 15. I am debtor both to the Greeks —cultivated and to the Barbarians —rude. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 그리스 사람과 야만인, 지혜 있는 자와 어리석은 자 모두에게 빚진 자이다.

원주석

15절 카드 ↗

15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also —He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all ( 1 Corinthians 9:16 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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그래서 그는 로마에 있는 사람들에게도 복음을 전하기를 간절히 원한다.

원주석

16절 카드 ↗

16. For I am not ashamed of the gospel —(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" ( :- ). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth —Here and in :- the apostle announces the great theme of his ensuing argument; SALVATION, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, GOD'S OWN POWER TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Barbarian, wise and unwise alike. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 복음을 부끄러워하지 않는다. 복음은 믿는 모든 사람을 구원하는 하나님의 능력이기 때문이다. 먼저는 유대인에게, 그다음은 그리스 사람에게이다.

원주석

17절 카드 ↗

17. For therein is the righteousness of God revealed —that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS. from faith to faith —a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, MELVILLE, MEYER, STUART, BLOOMFIELD, c.). as it is written — ( :- ). The just shall live by faith —This golden maxim of the Old Testament is thrice quoted in the New Testament—here Galatians 3:11 ; Hebrews 10:38 —showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method. On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh—the Son of God now in resurrection—power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men ( Romans 1:8 ), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church ( Romans 1:8- : ). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift —for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" ( Romans 1:8- : ). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it. Romans 1:8- : . WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

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복음 안에서 하나님의 의가 나타난다. 이 의는 칭의의 의로서, 처음부터 끝까지 믿음으로 받는 것이다. 이를 가리켜 "믿음에서 믿음으로"라고 표현한다. 성경에 기록된 것처럼, "의인은 믿음으로 살리라"(하박국 2:4). 이로써 하나님의 구원 계획은 구약과의 연속선상에 있음이 드러난다.

원주석

18절 카드 ↗

18. who hold —rather, "hold down," "hinder," or "keep back." the truth in unrighteousness —The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Matthew 6:22 ; Matthew 6:23 ; Ephesians 4:17 ; Ephesians 4:18 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

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하나님의 진노가 경건하지 않음과 불의함에 대하여 하늘로부터 나타난다. 그들은 불의로 진리를 막고 있다. 이는 양심의 빛을 억압하는 자들에게 임하는 진노이다.

원주석

19절 카드 ↗

19. Because that which may be —rather, "which is." known of God is manifest in them; for God hath showed it unto them —The sense of this pregnant statement the apostle proceeds to unfold in :- . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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하나님에 관해 알 수 있는 것이 그들 안에 나타나 있다. 하나님께서 그것을 그들에게 나타내셨기 때문이다.

원주석

20절 카드 ↗

20. For the invisible things of him from —or "since" the creation of the world are clearly seen —the mind brightly beholding what the eye cannot discern. being understood by the things that are made —Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast ( :- ); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," :- ). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism). even his eternal power and Godhead —both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead. so that they are without excuse —all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/rom-1-20

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창세로부터 하나님의 보이지 않는 속성들, 곧 그분의 영원하신 능력과 신성이 창조물을 통하여 분명히 보인다. 따라서 그들은 변명할 수 없다.

원주석

21절 카드 ↗

21. Because that, when they knew God —that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described. they glorified him not as God, neither were thankful —neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded. but became vain —(compare Jeremiah 2:5 ). in their imaginations —thoughts, notions, speculations, regarding God; compare Matthew 15:19 ; Luke 2:35 ; 1 Corinthians 3:20 , Greek. and their foolish —"senseless," "stupid." heart —that is, their whole inner man. was darkened —How instructively is the downward progress of the human soul here traced! return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-21

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그들이 하나님을 알면서도 하나님으로 영화롭게 하지 않고 감사하지 않았다. 그들의 생각이 허망해지고 어리석은 마음이 어두워졌다.

원주석

22절 카드 ↗

22, 23. Professing themselves —"boasting," or "pretending to be" wise, they became fools —"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" ( 1 Corinthians 1:21 ) [THOLUCK]. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-22

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스스로 지혜 있다 하나 어리석게 되었다.

원주석

23절 카드 ↗

23. And changed —or "exchanged." the glory of the uncorruptible God into —or "for" an image . . . like to corruptible man —The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on :- ). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still. and to birds, and four-footed beasts, and to creeping things —referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as REICHE and JOWETT), who, believing neither in any fall from primeval innocence, nor in the noble traces of that innocence which lingered even after the fall and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to rise, from the lowest forms of nature worship, suited to the childhood of our race, into that which is more rational and spiritual. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-23

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썩지 않는 하나님의 영광을 썩을 사람과 새와 네 발 짐승과 기는 것의 형상으로 바꾸었다.

원주석

24절 카드 ↗

24. Wherefore God also —in righteous retribution. gave them up —This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used ( Romans 1:24 ; Romans 1:26 ; and Romans 1:26- : , where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [GROTIUS]. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-24

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그러므로 하나님이 그들을 마음의 욕심대로 더러움에 내버려 두셨다. 이것은 하나님의 버려두심의 세 단계 가운데 첫 번째 단계이다.

원주석

25절 카드 ↗

25. Who changed the truth of God into a lie —that is, the truth concerning God into idol falsehood. and worshipped and served the creature more than the Creator —Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had! who is blessed for ever! Amen —By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-25

Source

그들은 하나님의 진리를 거짓으로 바꾸었고, 창조주 대신 피조물을 경배하고 섬겼다. 창조주는 영원히 찬송을 받으실 분이시다.

원주석

26절 카드 ↗

26, 27. For this cause God gave them up —(See on :- ). for even their women —that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level. did change, c.—The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, TACITUS, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!" return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-26

Source

이 때문에 하나님이 그들을 부끄러운 정욕에 내버려 두셨다. 여성들도 자연스러운 관계를 자연을 거스르는 관계로 바꾸었다.

원주석

27절 카드 ↗

27. and receiving in themselves that recompense of their error which was meet —alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-27

Source

마찬가지로 남성들도 여성과의 자연스러운 관계를 버리고 남성끼리 부끄러운 일을 행하여, 자신들의 잘못에 마땅한 대가를 받았다.

원주석

28절 카드 ↗

28-31. gave them over —or "up" (see on :- ). to do those things which are not convenient —in the old sense of that word, that is, "not becoming," "indecorous," "shameful." return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-28

Source

그들이 하나님을 마음에 두기 싫어하므로, 하나님이 그들을 합당하지 못한 마음에 내버려 두셨다.

원주석

30절 카드 ↗

30. haters of God —The word usually signifies "God-hated," which some here prefer, in the sense of "abhorred of the Lord"; expressing the detestableness of their character in His sight (compare Proverbs 22:14 ; Psalms 73:20 ). But the active sense of the word, adopted in our version and by the majority of expositors, though rarer, agrees perhaps better with the context. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-30

Source

"하나님이 미워하시는"이라는 표현은 단순히 하나님께 혐오스러운 자들을 가리키는 것이 아니라, 능동적 의미에서 하나님을 미워하는 자들을 가리킨다는 해석이 더 적합하다.

원주석

31절 카드 ↗

28-31. gave them over —or "up" (see on :- ). to do those things which are not convenient —in the old sense of that word, that is, "not becoming," "indecorous," "shameful." return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-1-31

Source

그들은 지각이 없고, 신의가 없고, 무정하고, 무자비하다.

원주석

32절 카드 ↗

32. Who knowing —from the voice of conscience, Romans 2:14 ; Romans 2:15 the judgment of God —the stern law of divine procedure. that they which commit such things are worthy of death —here used in its widest known sense, as the uttermost of divine vengeance against sin: see Romans 2:15- : . not only do the same —which they might do under the pressure of temptation and in the heat of passion. but have pleasure in them that do them —deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity. On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature—"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" ( Romans 2:15- : ). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter ( Romans 1:19 ; Romans 1:20 ). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin ( Romans 1:20- : , c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible ( Romans 1:20- : and compare Matthew 11:25 ; 1 Corinthians 3:18-20 ). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development ( Romans 1:23 ; Romans 1:25 ). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated ( Romans 1:24 ; Romans 1:26 ; Romans 1:27 ). And so strikingly is this to be seen in all its essential features in the East at this day, that (as HODGE says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind—intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protes

Pericope (part_of)

절 (explains)

bible-text/rom-1-32

Source

그들은 이런 일을 행하는 자들이 마땅히 죽어야 한다는 하나님의 법도를 알면서도, 그 일을 행할 뿐만 아니라 행하는 자들을 옳다고 인정한다. 이것이 도덕적 타락의 가장 어두운 특징이다. 직접 죄를 짓는 것보다 죄를 승인하고 박수를 보내는 것이 더 깊은 타락임을 보여 준다.

원주석

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