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주석[JFB] — 로마서 11장 · 이스라엘과 자비

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JFB 주석 · 섹션 36개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. I say then, Hath —"Did" God cast away his people? God forbid —Our Lord did indeed announce that "the kingdom of God should be taken from Israel" ( :- ); and when asked by the Eleven, after His resurrection, if He would at that time " restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant ( Acts 1:9 ). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. FIRST, Israel is not wholly cast away. for I also am an Israelite —See Philippians 3:5 , and so a living witness to the contrary. of the seed of Abraham —of pure descent from the father of the faithful. of the tribe of Benjamin — ( Philippians 3:5 ), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God ( Philippians 3:5- : ), and after the captivity was, along with Judah, the kernel of the Jewish nation ( Ezra 4:1 ; Ezra 10:9 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-1

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"하나님께서 자기 백성을 버리셨습니까? 결코 그럴 수 없습니다!" 우리 주께서도 "하나님의 나라가 이스라엘에게서 빼앗길 것"이라고 선언하셨고(마 21:43), 부활 후 열한 제자가 이스라엘 나라의 회복을 물었을 때 그분의 대답은 이스라엘이 이미 어떤 의미에서 언약 밖에 있음을 인정하는 것이었다(행 1:9). 그럼에도 사도는 여기서 두 가지 의미에서 이스라엘이 버려지지 않았음을 가르친다. 첫째, 전적으로 버려지지 않았다. 둘째, 영영히 버려지지 않을 것이다. 먼저 첫 번째 논점 — 이스라엘은 완전히 버려지지 않았다. "나 자신도 이스라엘 사람이요, 아브라함의 후손이며, 베냐민 지파 사람입니다." 바울 자신이 이스라엘이 완전히 버려지지 않았음의 살아 있는 증거다.

원주석

2절 카드 ↗

2-4. God hath —"did" not cast away his people —that is, wholly which he foreknew —On the word "foreknew," see on :- . Wot —that is, "Know" ye not that the scripture saith of —literally, "in," that is, in the section which relates to Elias? how he maketh intercession —"pleadeth" against Israel —(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님께서는 미리 아신 자기 백성을 버리지 않으셨습니다." "미리 아신"이라는 단어는 단순한 사전 지식이 아니라 예정적 사랑을 의미한다. "성경이 엘리야에 관해 무엇이라고 말하는지 알지 못합니까? 그가 이스라엘을 두고 하나님께 호소하여" — "사소한 절" 안에서, 즉 엘리야에 관한 절 속에서.

원주석

3절 카드 ↗

3. and I am left alone —"I only am left." return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"주님, 그들이 주님의 선지자들을 죽이고 주님의 제단들을 헐어 버렸습니다. 이제 나만 홀로 남았는데, 그들이 내 생명마저 노리고 있습니다"(왕상 19:10, 14). 원문에 따르면 "말하며"와 "헐어" 앞의 접속사 "또"는 필사본의 근거가 없어 생략해야 한다.

원주석

4절 카드 ↗

4. seven thousand, that have not bowed the knee to Baal —not "the image of Baal," according to the supplement of our version. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"내가 나를 위하여 바알에게 무릎 꿇지 않은 사람 칠천 명을 남겨 두었다" — 우리 번역본처럼 "바알의 형상"이 아니다.

원주석

5절 카드 ↗

5. Even so at this present time —"in this present season"; this period of Israel's rejection. (See :- , Greek ). there is —"there obtains," or "hath remained" a remnant according to the election of grace —"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See 1 Corinthians 4:7 ; 2 Thessalonians 2:13 ). This establishes our view of the argument on Election in 2 Thessalonians 2:13- : , as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Romans 9:6 .) return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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"이와 같이 지금 이때에도 은혜의 선택을 따라 남은 사람들이 있습니다." '이 현재의 계절에', 즉 이스라엘이 그리스도를 거부한 이 시기에도. 이것은 단지 이방 사람들 대신 유대 사람들이 선택된 것이나 단순히 종교적 이점을 위한 선택이 아니라, 이스라엘 자체 중에서 다른 사람들을 제쳐두고 어떤 이들을 선택하여 믿게 하고 구원받게 하는 주권적 선택이다(고전 4:7; 살후 2:13 참조). 이는 9장 6절에 나온 이방 사람들의 택하심에 관한 논증과도 일치한다.

원주석

6절 카드 ↗

6. And, c.—better, "Now if it (the election) be by grace, it is no more of works for [then] grace becomes no more grace: but if it be of works," c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation—men's works, and God's grace and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on :- , Note 3.) return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-6

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"만일 은혜로 된 것이라면 더 이상 행위로 된 것이 아닙니다. 그렇지 않으면 은혜가 더 이상 은혜가 되지 못합니다." 여기에 제시된 일반적 원칙은 기독교 생활에서 절대적으로 중요하다. 구원의 가능한 원천은 오직 둘뿐이니 — 인간의 행위와 하나님의 은혜 — 이 둘은 본질적으로 구별되고 반대되므로, 구원은 어떤 조합이나 혼합으로도 이루어질 수 없으며 반드시 어느 하나에 전적으로 속해야 한다.

원주석

7절 카드 ↗

7-10. What then? —How stands the fact? Israel hath not obtained that which he seeketh for —better, "What Israel is in search of (that is, Justification, or acceptance with God—see on :- ); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-7

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"이스라엘이 찾던 것을 얻지 못하였고, 오직 택하심을 받은 사람들이 그것을 얻었으며, 나머지는 완고하게 되었습니다." 이스라엘이 추구하던 것, 즉 하나님 앞의 칭의와 열납은 찾지 못했다. 오직 택하심을 받은 남은 자들이 그것을 얻었고, 나머지는 자기 마음의 완고함에 사법적으로 넘겨졌다.

원주석

8절 카드 ↗

8. as it is written — ( Isaiah 29:10 ; Deuteronomy 29:4 ). God hath given —"gave" them the spirit of slumber —"stupor" unto this day —"this present day." return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님께서 그들에게 혼미한 영을 주셔서"(사 29:10; 신 29:4). "오늘날까지" — "이 현재의 날까지."

원주석

9절 카드 ↗

9. And David saith — ( :- ), which in such a Messianic psalm must be meant of the rejecters of Christ. Let their table, &c.—that is, Let their very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-9

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"그들의 밥상이 그들에게 올무와 덫과 걸림돌과 보응이 되게 하시고"(시 69:22, 23) — 이 메시아적 시편에서 인용된 이 말씀은 그리스도를 거부하는 자들을 가리키는 것임이 분명하다. 즉 그들의 매우 복된 것들이 저주가 되고, 그들의 향락이 오히려 그들을 쏘고 심판하게 되기를 기도하는 것이다.

원주석

10절 카드 ↗

10. Let their eyes be darkened . . . and bow down their back alway —expressive either of the decrepitude, or of the servile condition, to come on the nation through the just judgment of God. The apostle's object in making these quotations is to show that what he had been compelled to say of the then condition and prospects of his nation was more than borne out by their own Scriptures. But, SECONDLY, God has not cast away His people finally. The illustration of this point extends, :- . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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"그들의 눈이 어두워져 보지 못하게 하시며, 그들의 등은 항상 굽게 하소서" — 이는 노쇠함이나 이 민족에 임할 종의 상태를 표현하는 것이다. 사도가 이 인용문들을 삽입한 목적은 자기 민족의 현재 상태와 전망에 대해 말해야 했던 것이 이미 그들 자신의 성경에 충분히 확증되어 있음을 보여 주기 위해서다. 이제 두 번째 논점 — 하나님께서 자기 백성을 영영히 버리지 않으셨다. 이 논증은 11~36절에 걸쳐 전개된다.

원주석

11절 카드 ↗

11. I say then, Have they stumbled —"Did they stumble" that they should fall? God forbid; but —the supplement "rather" is better omitted. through their fall —literally, "trespass," but here best rendered "false step" [DE WETTE]; not "fall," as in our version. salvation is come to the Gentiles, to provoke them to jealousy —Here, as also in :- (quoted from Deuteronomy 32:21 ), we see that emulation is a legitimate stimulus to what is good. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-11

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"그들이 넘어진 것이 영영 쓰러지려고 그런 것입니까?" "넘어진 것"과 "쓰러지는 것"의 차이에 주목하라. "도리어 그들이 넘어짐으로 구원이 이방 사람에게 이르렀으니, 이는 이스라엘로 하여금 시기하게 하려는 것입니다." 경쟁심이 선한 일을 향한 합당한 자극이 될 수 있음을 사도는 인정한다.

원주석

12절 카드 ↗

12. Now if the fall of them —"But if their trespass," or "false step" be the riches of the —Gentile world —as being the occasion of their accession to Christ. and the diminishing of them —that is, the reduction of the true Israel to so small a remnant. the riches of the Gentiles; how much more their fulness! —that is, their full recovery (see on Romans 11:1 ); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?" return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-12

Source

"그들의 넘어짐이 세상의 풍성함이 되고 그들의 실패가 이방 사람의 풍성함이 되었다면, 하물며 그들이 온전히 회복될 때에는 얼마나 더하겠습니까?" "실패"는 원래 "감소됨", 즉 참된 이스라엘이 소수의 남은 자로 줄어드는 것을 의미한다. "온전히 회복" — 이는 이스라엘의 완전한 회복을 의미한다(11:1의 주석 참조). "이스라엘의 실족과 같이 불길했던 사건이 이방 세계에 그토록 측량할 수 없는 선을 가져왔다면, 이스라엘의 완전한 회복과 같이 복된 사건은 얼마나 더 큰 복을 가져오겠는가?"

원주석

13절 카드 ↗

13, 14. I speak —"am speaking" to you Gentiles —another proof that this Epistle was addressed to Gentile believers. (See on Romans 1:13 ). I magnify —"glorify" mine office —The clause beginning with "inasmuch" should be read as a parenthesis. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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"이방 사람인 여러분에게 내가 말합니다." 이것은 이 서신이 이방 사람 신자들에게 쓰여졌음을 보여 주는 또 다른 증거다(1:13 주석 참조). "나는 이방 사람을 위한 사도이므로 내 직분을 영광스럽게 여깁니다" — 이 절은 괄호 안에 넣어 읽는 것이 더 자연스럽다. "이는 어떻게든 내 골육인 동족을 시기하게 하여 그중 얼마라도 구원하려는 것입니다."

원주석

14절 카드 ↗

14. If . . . I may provoke, &c. (See on Romans 11:1 .) my flesh —Compare Romans 11:1- : . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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15절 카드 ↗

15. For if the casting away of them —The apostle had denied that they were east away ( :- ); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks. be the reconciling of the —Gentile world, what shall the receiving of them be, but life from the dead? —The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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"그들이 버림받은 것이 세상의 화목이 되었다면, 그들이 받아들여지는 것은 죽은 자 가운데서 다시 살아남이 아니고 무엇이겠습니까?" 온 이스라엘 가족이 세상 각처에 흩어져 있고, 그들이 예수님의 가장 오랜 원수였음에도 불구하고, 그들의 받아들여짐은 복음 증인들에게 임하는 성령의 위대한 임재의 증거가 될 것이다. 이는 죽은 자의 부활과 같은 놀라운 변화를 온 세상의 영적 사고에 가져올 것이다.

원주석

16절 카드 ↗

16. For —"But" if the first-fruit be holy, the lump is also holy; and if the root . . . so the branches —The Israelites were required to offer to God the first-fruits of the earth—both in their raw state, in a sheaf of newly reaped grain ( Leviticus 23:10 ; Leviticus 23:11 ), and in their prepared state, made into cakes of dough ( Leviticus 23:11- : ) —by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import—the consecration of the one of them extending to the other. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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"첫 열매가 거룩하면 떡덩이 전체도 거룩하고, 뿌리가 거룩하면 가지들도 거룩합니다." 이스라엘 사람들은 첫 수확의 첫 열매를 하나님께 드려야 했는데, 이로써 그 계절의 전체 소출이 거룩한 것으로 여겨졌다. 사도의 논증은, 아브라함과 이삭과 야곱을 자신의 민족의 뿌리로 하나님께 드리는 것이 이 곡물의 첫 열매 드림과 마찬가지로 그 나라 전체를 하나님께 실제적으로 구별하는 것이었다는 것이다. "뿌리"와 "가지"의 비유도 같은 의미를 지닌다.

원주석

17절 카드 ↗

17, 18. And if —rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God. some of the branches —The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on :- , and on "not all" in :- ), but with the opposite view of checking Gentile pride. and thou, being a wild olive, wert —"wast" grafted in among them —Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example. and with them partakest —"wast made partaker," along with the branches left, the believing remnant. of the root and fatness of the olive tree —the rich grace secured by covenant to the true seed of Abraham. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-17

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"그런데 가지 가운데 얼마가 꺾이고, 돌감람나무인 여러분이 그 가지들 사이에 접붙임을 받아" — 일반적으로는 좋은 가지를 열등한 대목에 접목시키지만, 여기서는 반대의 방법, 즉 야생 가지를 좋은 나무에 접목시키는 방식이 의도되고 있다. "참감람나무의 뿌리와 그 풍성함을 함께 누리는 사람이 되었다" — 아브라함과의 언약으로 이스라엘 민족에게 확보된 풍성한 은혜와 함께. "그 가지들을 향해 자랑하지 마십시오." 꺾인 가지들이 이방 사람의 자만심을 억제하기 위해 "얼마"로 묘사된다. "여러분이 뿌리를 받치는 것이 아니라 뿌리가 여러분을 받치는 것입니다." "만일 가지들이 자기를 받치는 뿌리에 대해 자랑할 수 없다면, 이방 사람도 아브라함의 씨에 대해 자랑할 수 없다. 오 이방 사람이여, 그대가 하나님의 가족 안에서 서 있는 것은 무엇인가? 그대보다 이스라엘과 관계가 있으니, 구원은 유대 사람에게서 난다"(요 4:22).

원주석

18절 카드 ↗

18. Boast not against the —rejected branches. But if thou —"do" boast —remember that thou bearest not —"it is not thou that bearest" the root, but the root thee —"If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abraham; for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and hast in the family of God; for "salvation is of the Jews" ( John 4:22 ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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절 (explains)

bible-text/rom-11-18

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19절 카드 ↗

19-21. Thou wilt say then —as a plea for boasting. The branches were broken off, that I might be grafted in. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-19

Source

"가지들이 꺾인 것은 나를 접붙이려는 것이다" — 자랑의 근거로 제시되는 주장이다.

원주석

20절 카드 ↗

20. Well —"Be it so, but remember that" because of unbelief they were broken off, and thou standest —not as a Gentile, but solely by faith —But as faith cannot live in those "whose soul is lifted up" ( :- ). Be not high-minded, but fear — ( Proverbs 28:14 ; Philippians 2:12 ): return to ' Top of Page ' <a name="verse-21" class="com-number"

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절 (explains)

bible-text/rom-11-20

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"옳습니다. 그들은 믿지 않음으로 꺾였고, 여러분은 믿음으로 서 있습니다." 그렇다, 하지만 기억하라. "그러니 교만하지 말고 도리어 두려워하십시오"(잠 28:14; 빌 2:12). 믿음은 자고한 마음에서 살 수 없다.

원주석

21절 카드 ↗

21. For if God spared not the natural branches —sprung from the parent stem. take heed lest he also spare not thee —a mere wild graft. The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-21

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"하나님께서 본래의 가지들도 아끼지 않으셨다면, 여러분도 아끼지 않으실 것입니다" — 이는 단순히 접목된 야생 가지일 뿐이다. 전자가 미리는 매우 불가능해 보였지만 일어났다. 그 후에는 후자를 놀라워할 사람이 없다.

원주석

22절 카드 ↗

22, 23. Behold therefore the goodness and severity of God: on them that fell, severity —in rejecting the chosen seed. but toward thee, goodness —"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" ( Ephesians 2:12-20 ). if thou continue in his goodness —in believing dependence on that pure goodness which made thee what thou art. return to ' Top of Page ' <a name="verse-23" class="com-number"

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절 (explains)

bible-text/rom-11-22

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"그러므로 하나님의 인자하심과 준엄하심을 보십시오." — 하나님의 진정한 이름들로, 그분이 영감하시는 은혜들에서 가져온 것이다(15:5, 33; 16:20과 "소망의 하나님" 15:13 비교). "여러분이 그 인자하심 안에 머물러 있을 때에 그러합니다" — 그대를 있는 그대로 만든 그 순수한 은혜에 믿음으로 의존할 때. "그들도 믿지 않음에 머물러 있지 않으면 접붙임을 받을 것입니다." 이것을 단지 유대 사람들이 개인적으로 교회에 들어오는 것으로 이해하는 해석가들이 여전히 있는 것은 놀랍다. 사도는 지금 당시에 존재하던 것이 아니라 큰 미래적 사건으로 볼 무언가를 명백히 말하고 있다. 유대 사람들은 항상 믿음으로 교회에 입문할 수 있었고 실제로 그래왔다. 그러나 여기서 그는 분명히 지금은 존재하지 않지만 미래에 기대해야 할 것을 말하고 있다.

원주석

23절 카드 ↗

23. And they also —"Yea, and they" if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again —This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)—in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith—the supposition is turned into an explicit prediction in the verses following. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/rom-11-23

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24절 카드 ↗

24. For if thou wert cut —"wert cut off" from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, c.—This is just the converse of Romans 11:21 : "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed." return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-24

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"본래 돌감람나무인 여러분이 거기서 잘려 나와 본성을 거슬러 참감람나무에 접붙임을 받았다면, 하물며 본래의 가지인 이들이 자기 감람나무에 다시 접붙임을 받는 것이야 얼마나 더 쉽겠습니까?" 이는 11:21의 역이다. "이방 사람들이 불신앙으로 꺾이는 것이 일어나기 전에 먼저 일어난 자연적 이스라엘의 꺾임보다 훨씬 더 예상할 수 있는 것처럼, 예수님을 믿게 될 이스라엘의 회복은 이방 사람들이 처음으로 누리게 된 지위보다 훨씬 더 기대에 부합하는 것이다."

원주석

25절 카드 ↗

25. For I would not . . . that ye should be ignorant of this mystery —The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Romans 16:25 ; 1 Corinthians 2:7-10 ; Ephesians 1:9 ; Ephesians 1:10 ; Ephesians 3:3-6 ; Ephesians 3:9 ; Ephesians 3:10 ). lest ye should be wise in your own conceits —as if ye alone were in all time coming to be the family of God. that blindness —"hardness" in part is happened to —"hath come upon" Israel —that is, hath come partially, or upon a portion of Israel. until the fulness of the Gentiles be —"have" come in —that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Romans 11:15 , the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Romans 11:15- : ). return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-25

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"나는 여러분이 이 비밀을 모르기를 원하지 않습니다" — 신약에서 "비밀"은 우리에게서처럼 이해할 수 없는 것이 아니라, 이전에는 전혀 또는 대부분 비밀로 유지되다가 이제 완전히 공개된 것을 의미한다(16:25; 고전 2:7-10; 엡 1:9, 10; 3:3-6, 9, 10). "여러분이 스스로 지혜롭다고 여기지 않게 하려고" — 마치 하나님의 가족이 앞으로도 영원히 자신들만을 위한 것인 양. "곧 이스라엘 가운데 일부가 완고하게 된 것은 이방 사람의 충만한 수가 다 들어오기까지입니다." "일부"라는 것은 이것이 부분적임을 의미한다. "이방 사람의 충만한 수가 다 들어오기까지" — 이는 이방인이 일반적으로 세상으로 개종하는 것이 아니라, "이방 사람들이 유대 사람들이 제외된 동안 가시적 교회를 혼자서 차지할 그들의 충분한 시간"을 의미한다.

원주석

26절 카드 ↗

26, 27. And so all Israel shall be saved —To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and shall —or, according to what seems the true reading, without the "and"—"He shall" turn away ungodliness from Jacob —The apostle, having drawn his illustrations of man's sinfulness chiefly from Psalms 14:1-7 ; Isaiah 59:1-21 , now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion " ( Isaiah 59:1-23.59.21- : ); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or ' for ') Zion" ( Isaiah 59:20 ). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory ( Psalms 20:2 ; Psalms 110:2 ; Isaiah 31:9 ), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, ' for ') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second, return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-26

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"그리하여 온 이스라엘이 구원을 받을 것입니다." 이것을 단지 유대 사람 개인들이 점차 들어옴으로써 결국 믿지 않는 사람이 없게 된다는 것으로 이해하는 것은 문맥과 전체 문맥에 분명히 폭력을 가하는 것이다. 이것은 현재의 "남은 자"와 대조되는 민족으로서의 이스라엘의 궁극적 수합만을 의미할 수 있다(벤겔, 마이어, 드 베테, 필리피, 알포드, 하지). "기록된 대로 '구원자가 시온에서 나오셔서 야곱에게서 경건하지 않음을 돌이키실 것이다'"(사 59:20) — 이는 구속자에 대한 익숙한 예언의 말씀이다. "내가 그들의 죄를 없애 줄 그때에, 이것이 곧 그들과 맺은 나의 언약이다" — 이것은 특정 예언의 인용이라기보다 이사야 27:9 등의 요약으로 보인다.

원주석

27절 카드 ↗

27. For —rather, "and" (again); introducing a new quotation. this is my covenant with them —literally, "this is the covenant from me unto them." when I shall take away their sins —This, we believe, is rather a brief summary of :- than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [ALEXANDER on Isaiah, &c.]. But how forced this is, we shall presently see. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/rom-11-27

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28절 카드 ↗

28, 29. As concerning the Gospel they are enemies for your sakes —that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Romans 11:11 ; Romans 11:15 . but as touching, the election —of Abraham and his seed. they are beloved — even in their state of exclusion for the fathers' sakes. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-28

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"복음으로 보면 그들은 여러분을 위하여 원수가 되었으나" — 즉 불신앙으로 하나님의 가족으로부터 제외된 상태에 있으나, 11:11, 15의 의미에서 이방 사람에게 유익하게도. "택하심으로 보면 그들은 조상들로 인하여 사랑받는 자들입니다" — 아브라함과 언약을 맺으신 바로 그 사랑이 여전히 그들의 후손들 위에 머물러 있으며 그들을 회복시킬 것이다. "하나님의 은사와 부르심에는 후회하심이 없습니다" — 하나님의 주권적 행위, 즉 그것으로 아브라함과 그의 후손을 다른 인류 가족으로부터 구별하신 그 행위는 취소될 수 없다. 그리고 이 모든 것의 핵심은 지금 믿지 않고 제외된 이스라엘의 자녀들이 "복음에 관해서는 이방 사람들을 위해 원수가 된" 동시에 "택하심에 관해서는 조상들로 인하여 사랑받는 자들"이라는 것이다.

원주석

29절 카드 ↗

29. For the gifts and calling —"and the calling" of God are without repentance —"not to be," or "cannot be repented of." By the " calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are " beloved for the fathers' sakes "; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [DR. ARNOLD]—a beautiful thought, and not foreign to Scripture, in this very matter (see 2 Chronicles 20:7 ; Isaiah 41:8 ) —but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel—not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/rom-11-29

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30절 카드 ↗

30, 31. For as ye in times past have not believed —or, "obeyed" God —that is, yielded not to God "the obedience of faith," while strangers to Christ. yet now have obtained mercy through —by occasion of their unbelief —(See on Romans 11:1 ; Romans 11:1- : ; Romans 11:1 ). return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

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bible-text/rom-11-30

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"여러분이 전에는 하나님께 순종하지 않았으나 이제는 그들의 불순종으로 인하여 긍휼을 입은 것처럼" — 11:1, 11, 15 참조. "이와 같이 그들도 이제 순종하지 않게 되었으니, 이는 여러분에게 베푸신 긍휼로 그들도 긍휼을 입게 하려는 것입니다."

원주석

31절 카드 ↗

31. Even so have these —the Jews. now not believed —or, "now been disobedient" that through your mercy —the mercy shown to you. they also may obtain mercy —Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles—the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2 Corinthians 3:15 ; 2 Corinthians 3:16 ). return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

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bible-text/rom-11-31

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32절 카드 ↗

32. For God hath concluded them all in unbelief —"hath shut them all up to unbelief" that he might have mercy upon all —that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [FRITZSCHE, THOLUCK, OLSHAUSEN, DE WETTE, PHILIPPI, STUART, HODGE]. Certainly it is not "all mankind individually" [MEYER, ALFORD]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-11-32

Source

"하나님께서 모든 사람을 불순종 가운데 가두어 두신 것은, 모든 사람에게 긍휼을 베풀려 하심입니다." 이 모든 것, 즉 이방 사람의 불순종과 이스라엘의 불순종은 모두를 향한 보편적 긍휼의 계획 안에 있다.

원주석

33절 카드 ↗

33. Oh, the depth, c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out. of the riches both of the wisdom and knowledge of God —Many able expositors render this, "of the riches and wisdom and knowledge," &c. [ERASMUS, GROTIUS, BENGEL, MEYER, DE WETTE, THOLUCK, OLSHAUSEN, FRITZSCHE, PHILIPPI, ALFORD, Revised Version ]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God and the words immediately following limit our attention to the unsearchableness of God's " judgments, " which probably means His decrees or plans ( :- ), and of "His ways, " or the method by which He carries these into effect. (So LUTHER, CALVIN, BEZA, HODGE, c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge " in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure. return to ' Top of Page ' <a name="verse-34" class="com-number"

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절 (explains)

bible-text/rom-11-33

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"오, 하나님의 지혜와 지식의 풍성함이 얼마나 깊은지요! 그분의 판단은 헤아릴 수 없으며, 그분의 길은 찾아낼 수 없습니다." 이 서신 전체의 논증이 무한한 하나님의 지혜와 지식을 향한 감탄 속에서 끝을 맺는다.

원주석

34절 카드 ↗

34, 35. For who hath known the mind of the Lord? —See Job 15:8 ; Jeremiah 23:18 . or who hath been his counsellor —See Isaiah 40:13 ; Isaiah 40:14 . return to ' Top of Page ' <a name="verse-35" class="com-number"

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절 (explains)

bible-text/rom-11-34

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"누가 주님의 마음을 알았습니까? 누가 그분의 조언자가 되었습니까?"(사 40:13). "누가 먼저 그분께 드려서 그것을 도로 돌려받겠습니까?"(욥 41:11).

원주석

35절 카드 ↗

35. Or who hath first given to him, and it shall be recompensed to him —"and shall have recompense made to him" again —see Job 35:7 ; Job 41:11 . These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient people was the great truth which the apostle himself had just uttered, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed. return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

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bible-text/rom-11-35

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36절 카드 ↗

36. For of him, and through him, and to him, are all things: to whom —"to Him" be glory for ever. Amen —Thus worthily—with a brevity only equalled by its sublimity—does the apostle here sum up this whole matter. "OF Him are all things," as their eternal Source: "THROUGH HIM are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last. On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed—a remnant larger than their own drooping spirits could easily believe ( :- ). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace ( Romans 11:5 ; Romans 11:6 ). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse ( Romans 11:6- : ). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners ( Romans 11:6- : ). (5) As we are "justified by faith," so are we "kept by the power of God through faith"—faith alone—unto salvation ( Romans 11:6- : ). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world ( Romans 11:12-16 ; Romans 11:26-31 ). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel ( Romans 11:26 Romans 11:27 ). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration ( Romans 11:27- : ). return to ' Top of Page ' Romans Rom 10 Romans Rom Romans Rom 12 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Romans 11". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ romans-11.html. 1871-8. 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

Pericope (part_of)

절 (explains)

bible-text/rom-11-36

Source

"이는 만물이 그분에게서 나오고, 그분으로 말미암으며, 그분께로 돌아가기 때문입니다. 그분께 영원토록 영광이 있기를 빕니다. 아멘." 이것으로 교리적 논증 부분이 끝나고, 신자들의 삶과 교회의 사회적 의무에 관한 실천적 가르침이 이어진다.

원주석

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