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주석[JFB] — 로마서 9장 · 하나님의 선택

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1절 카드 ↗

1, 2. I say the truth in Christ —as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare Romans 1:9 ; 2 Corinthians 12:19 ; Philippians 1:8 ). my conscience bearing me witness in the Holy Ghost —"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost." return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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바울은 그리스도 안에서 진실을 말하며 자기 양심이 성령 안에서 증언한다고 밝힌다. 하나님의 말씀에 대한 이스라엘의 불신앙이라는 어려운 주제를 다루면서, 그는 먼저 그 무게를 자신이 직접 느끼고 있음을 선언한다.

원주석

2절 카드 ↗

2. That I have, &c.—"That I have great grief (or, sorrow) and unceasing anguish in my heart"—the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"내 마음에 큰 슬픔과 그치지 않는 아픔이 있습니다." 이 감정의 진실성은 앞절에서 한 맹세로 증명된다.

원주석

3절 카드 ↗

3. For I could wish that myself were accursed from Christ for —"in behalf of" my brethren, my kinsmen according to the flesh —In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [HODGE], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses ( :- ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"나 자신이 그리스도에게서 끊어져 저주를 받기라도 바랄 정도입니다." 이는 모세가 "주께서 이 백성의 죄를 용서하시지 않으시려면, 당신께서 기록하신 책에서 제 이름을 지워 주십시오"라고 말한 것과 비교된다(출 32:32). 그러나 두 경우 모두, 이 소원이 완전한 이성적 판단의 산물이 아니라 격정적인 사랑의 표현임이 분명하다. "육신을 따라 내 친족인 형제들"이란 표현은 그들이 믿음의 형제가 아닌 혈육의 형제임을 의미한다.

원주석

4절 카드 ↗

4. Who are Israelites —See Romans 11:1 ; 2 Corinthians 11:22 ; Philippians 3:5 . to whom pertaineth —"whose is" the adoption —It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant ( Philippians 3:5- : ); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God ( Exodus 4:22 ; Deuteronomy 32:6 ; Isaiah 1:2 ; Jeremiah 31:9 ; Hosea 11:1 ; Malachi 1:6 ). and the glory —that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the " Shekinah. " and the covenants —"the covenants of promise" to which the Gentiles before Christ were "strangers" ( Ephesians 2:12 ); meaning the one covenant with Abraham in its successive renewals (see Galatians 3:16 ; Galatians 3:17 ). and the giving of the law —from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor ( Deuteronomy 26:18 ; Deuteronomy 26:19 ; Psalms 147:19 ; Psalms 147:20 ; Romans 2:17 ). and the service of God —or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises —the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Hebrews 7:6 ; Galatians 3:16 ; Galatians 3:21 ; Acts 26:6 ; Acts 26:7 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"이스라엘 사람" — 이 이름 자체가 얼마나 많은 것을 담고 있는가! 그들은 하나님의 선택된 백성이며, 그 위에 모든 신성한 특권이 쌓여 있다. "양자 됨"(출 4:22; 신 14:1) — 이는 신약의 양자 됨과는 다르지만 그것의 그림자다. "영광" — 성막과 성전에 임재하셨던 성 하나님의 가시적 임재, 즉 쉐키나 영광이다. "언약들" — 아브라함과 그의 후손과 반복적으로 갱신된 언약들이다. "율법을 주심" — 이 율법은 그들만이 받은 것으로(시 147:19, 20), 그 안에는 하나님의 마음이 담겨 있다. "예배" — 성막과 성전에서 드려진 정교한 예식 제도다. "약속들" — 메시아와 관련된 구체적인 약속들이다.

원주석

5절 카드 ↗

5. Whose are the fathers —here, probably, the three great fathers of the covenant—Abraham, Isaac, and Jacob—by whom God condescended to name Himself ( Exodus 8:6 ; Exodus 8:13 ; Luke 20:37 ). and —most exalted privilege of all, and as such, reserved to the last. of whom as concerning the flesh —(See on Romans 1:3 ). Christ came —or, "is Christ" who is over all, God —rather, "God over all." blessed for ever. Amen —To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1) To place a period, either after the words "concerning the flesh Christ came," rendering the next clause as a doxology to the Father—"God who is over all be blessed for ever"; or after the word "all"—thus, "Christ came, who is over all: God be blessed.", c. [ERASMUS, LOCKE, FRITZSCHE, MEYER, JOWETT, &c.]. But it is fatal to this view, as even Socinus admits, that in other Scripture doxologies the word "Blessed" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," Psalms 68:35 "Blessed be the Lord God, the God of Israel," Psalms 68:35- : ). Besides, any such doxology here would be "unmeaning and frigid in the extreme"; the sad subject on which he was entering suggesting anything but a doxology, even in connection with Christ's Incarnation [ALFORD]. (2) To transpose the words rendered "who is"; in which case the rendering would be, "whose (that is, the fathers') is Christ according to the flesh" [CRELLIUS, WHISTON, TAYLOR, WHITBY]. But this is a desperate expedient, in the face of all manuscript authority; as is also the conjecture of GROTIUS and others, that the word "God" should be omitted from the text. It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation " as concerning the flesh, " He is, in another respect, "God over all, blessed for ever." (In 2 Corinthians 11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare Romans 1:25 , Greek ). In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur [BENGEL, THOLUCK, STUART, OLSHAUSEN, PHILIPPI, ALFORD, &c.] return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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"그분은 만물 위에 계신 하나님이시며 영원히 찬송받으실 분입니다." 이 절에 대한 구두점 처리가 논란이 되어 왔다. 그러나 여기서 그리스도는 "만물 위에 계신 하나님"으로 명백히 불리고 있으며, 이는 그리스도의 신성에 대한 직접적인 언급이다.

원주석

6절 카드 ↗

6. Not as though the word of God had taken none effect —"hath fallen to the ground," that is, failed: compare Luke 16:17 , Greek. for they are not all Israel which are of Israel —better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of ELECTION, the treatment of which extends to the end of the eleventh chapter—"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as THOLUCK and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of Romans 9:6 , with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님의 말씀이 헛되이 된 것은 아닙니다." 이 절로 바울은 이스라엘의 불신앙이 하나님의 언약적 약속을 무효로 만들지 않음을 논증하기 시작한다. "이스라엘에게서 난 이들이 모두 다 이스라엘은 아닙니다" — 이는 단순한 혈통상의 이스라엘과 참된 선택된 이스라엘, 즉 영적 이스라엘을 구분한다.

원주석

7절 카드 ↗

7-9. Neither, because they are the seed of Abraham, are they all children —"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not." but —the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise. in Isaac shall thy seed be called — ( Genesis 21:12 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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"이삭에게서 난 자라야 네 후손이라 불릴 것이다"(창 21:12). 아브라함에게는 이스마엘도 아들이 있었지만, 하나님의 약속은 이삭을 통해서만 계승되었다. 이는 하나님의 선택이 육신적 출생이 아닌 약속을 통해 역사함을 보여 준다.

원주석

10절 카드 ↗

10-13. And not only this; but when Rebecca, c.—It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God—" not of works, but of Him that calleth. " return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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"리브가도 한 사람, 곧 우리 조상 이삭으로 말미암아 아기를 가졌는데" — 이삭과 이스마엘의 경우는 어머니가 달랐으므로, 혹자는 그 차이를 어머니의 신분에 돌릴 수도 있었다. 그러나 야곱과 에서의 경우에는 동일한 어머니, 동일한 아버지에서 나온 쌍둥이였으니, 이는 하나님의 선택이 인간적 요소와 완전히 무관함을 더욱 강하게 보여 준다.

원주석

14절 카드 ↗

14. What shall we say then? Is there unrighteousness with God? God forbid —This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: " This doctrine is inconsistent with the justice of God. " The answer to this objection extends to Romans 9:19 , where we have the second objection. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님께 불의가 있다는 말입니까?" — 이 질문은 인간의 자연스러운 반발을 대변한다. 선택의 교리는 언제나 이 반대에 부딪힌다. 그러나 바울의 대답은 "결코 그럴 수 없습니다"다.

원주석

15절 카드 ↗

15. For he saith to Moses — ( :- ). I will have mercy on whom I will have —"on whom I have" mercy, and I will have compassion on whom I will have —"on whom I have" compassion —"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will." return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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"내가 긍휼히 여길 자를 긍휼히 여기고, 불쌍히 여길 자를 불쌍히 여기겠다"(출 33:19). 하나님이 모세에게 하신 이 말씀은 하나님의 주권적 자유를 선언한다. 긍휼은 의무가 아니라 자유로운 선물이다. 누구도 하나님께 긍휼을 요구할 권리가 없다.

원주석

16절 카드 ↗

16. So then it is not of him that willeth —hath the inward desire nor of him that runneth —maketh active effort (compare 1 Corinthians 9:24 ; 1 Corinthians 9:26 ; Philippians 2:16 ; Philippians 3:14 ). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Philippians 3:14- : , "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do. " return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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"이것은 원하는 사람에게 달린 것도 아니고 달려가는 사람에게 달린 것도 아니라, 오직 긍휼히 여기시는 하나님께 달려 있습니다." 구원은 인간의 의지나 노력에 달린 것이 아니라 전적으로 하나님의 긍휼에 달려 있다.

원주석

17절 카드 ↗

17. For the scripture saith to Pharaoh —observe here the light in which the Scripture is viewed by the apostle. Even for this same —"this very" purpose have I raised —"raised I" thee up, c.—The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked He only forbore to make him good, by the exercise of special and altogether unmerited grace" [HODGE]. that I might —"may" show my power in thee —It was not that Pharaoh was worse than others that he was so dealt with, but "in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided that the evil which was in him should be manifested in this definite form" [OLSHAUSEN]. and that my name might —"may" be declared —"proclaimed" in all the earth —"This is the principle on which all punishment is inflicted, that the true character of the Divine Lawgiver should be known. This is of all objects, where God is concerned, the highest and most important; in itself the most worthy, and in its results the most beneficent" [HODGE]. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

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"내가 바로 이 일을 위해 너를 세웠으니" — 하나님은 바로의 완고함을 수단으로 사용하여 자신의 능력과 이름을 온 세상에 알리셨다. 바로의 완고함 자체가 하나님의 더 큰 계획 안에 있었다.

원주석

18절 카드 ↗

18. Therefore hath he —"So then he hath." The result then is that He hath mercy on whom he will have mercy, and whom he will he hardeneth —by judicially abandoning them to the hardening influence of sin itself ( Psalms 81:11 ; Psalms 81:12 ; Romans 1:24 ; Romans 1:26 ; Romans 1:28 ; Hebrews 3:8 ; Hebrews 3:13 ), and of the surrounding incentives to it ( Matthew 24:12 ; 1 Corinthians 15:38 ; 2 Thessalonians 2:17 ). Second objection to the doctrine of Divine Sovereignty: return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

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"하나님은 자기가 원하시는 자를 긍휼히 여기시고, 원하시는 자를 완고하게 하십니다." 이 두 가지 주권적 행위는 모두 하나님의 절대적 자유를 증명한다. 그러나 긍휼은 자비에서 나오고, 완고하게 하심은 인간이 스스로 선택한 길을 따라가도록 두시는 것과 관련된다.

원주석

19절 카드 ↗

19. Thou shalt say then unto me, Why —"Why then" is the true reading. doth he yet find fault? for who hath resisted —"Who resisteth" his will? —that is, " This doctrine is incompatible with human responsibility "; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator." return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

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"그러면 하나님이 어찌하여 여전히 허물을 물으십니까? 누가 그분의 뜻을 거스를 수 있습니까?" — 이것은 운명론의 주장이다. 그러나 바울은 이 질문에 직접 답하는 대신, 인간이 하나님께 이러한 항의를 제기할 자격 자체가 없음을 지적한다.

원주석

20절 카드 ↗

20, 21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made —"didst thou make" me thus? — ( :- ). return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

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"사람아, 도대체 당신이 누구이기에 하나님께 말대답을 합니까?" — 피조물인 인간이 창조주께 이의를 제기하는 것의 부당함을 지적한다. "지어진 것이 자기를 지은 분에게 '어찌하여 나를 이렇게 만들었습니까?' 하고 말할 수 있겠습니까?"(사 45:9).

원주석

21절 카드 ↗

21. Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour? —"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [HODGE]. But, Second: "There is nothing unjust in such sovereignty." return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/rom-9-21

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"토기장이가 같은 진흙 덩이로 하나는 귀하게 쓸 그릇을, 다른 하나는 천하게 쓸 그릇을 만들 권한이 없겠습니까?" 이 비유는 하나님의 주권을 강조한다. 그러나 주목할 것은 토기장이는 자신의 뜻에 따라 만들지만, 그 선택 자체가 자의적이 아니라 지혜로운 목적을 위한 것이라는 점이다.

원주석

22절 카드 ↗

22, 23. What if God, willing to show —"designing to manifest" his wrath —His holy displeasure against sin. and to make his power —to punish it known endured with much long-suffering the vessels of wrath —that is, "destined to wrath"; just as "vessels of mercy," in :- , mean "vessels destined to mercy"; compare :- , "children of wrath." fitted for destruction —It is well remarked by STUART that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as HODGE observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/rom-9-22

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"멸망 받기로 준비된 진노의 그릇들을 오래 참으심으로 견디셨다면" — 여기서 "준비된"이라는 말은 수동태가 아니라 그들 자신의 죄가 그들을 그렇게 만들었음을 의미하는 것으로 볼 수 있다. 반면 24절의 "예비하신 긍휼의 그릇들"은 하나님이 능동적으로 예비하신 것이다.

원주석

23절 카드 ↗

23. And that he might make known the riches of his glory on the vessels of mercy —that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners." return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/rom-9-23

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24절 카드 ↗

24. even us, whom he hath called, c.—rather, "Whom he hath also called, even us," &c., in not only " afore preparing, " but in due time effectually " calling us." not of the Jews, &c.—better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name" ( Acts 28:14 ); and that subject, thus introduced, is now continued to the end of the eleventh chapter. return to ' Top of Page ' <a name="verse-25" class="com-number"

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절 (explains)

bible-text/rom-9-24

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"유대 사람 중에서만 아니라 이방 사람 중에서도 우리를 부르셨습니다" — 선택된 그릇들은 유대 사람과 이방 사람 모두를 포함한다. 이것이 바울 논증의 핵심이며, 이제 구약 인용을 통해 이를 증명한다.

원주석

25절 카드 ↗

25. As he saith also in Osee —"Hosea." I will call them my people, which were not my people; and her beloved, which was not beloved —quoted, though not quite to the letter, from :- , a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so :- ). return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/rom-9-25

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호세아 2:23을 인용한다. "내가 내 백성이 아니었던 자들을 '내 백성'이라 부르고, 사랑받지 못하던 여자를 '사랑받는 자'라 부르겠다." 이 말씀은 원래 배교한 이스라엘의 회복을 가리키지만, 바울은 이 원리를 이방 사람의 부르심에도 적용한다.

원주석

26절 카드 ↗

26. And —another quotation from Hosea 1:10 . it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children —"called sons" of the living God —The expression, "in the place where . . . there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to the privileges of the people of God. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/rom-9-26

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27절 카드 ↗

27-29. Esaias also crieth —"But Isaiah crieth"—an expression denoting a solemn testimony openly borne ( John 1:15 ; John 7:28 ; John 7:37 ; John 12:44 ; Acts 23:6 ; Acts 24:21 ). concerning Israel, Though the number of the children —"sons" of Israel be as the sand of the sea, a —"the" remnant —that is, the elect remnant only shall be saved. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

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bible-text/rom-9-27

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이사야 10:22, 23을 인용한다. "이스라엘 자손의 수가 바다의 모래 같을지라도, 구원을 받을 자는 남은 자들뿐이다." 이는 이스라엘의 '남은 자' 원리다. 많은 사람이 아브라함의 후손이지만, 구원은 그 모두에게 자동으로 주어지지 않는다.

원주석

28절 카드 ↗

28. For he will finish the work, and cut —"is finishing the reckoning, and cutting it" it short in righteousness; because a short work —"reckoning" will the Lord make upon the earth — ( Isaiah 10:22 ; Isaiah 10:23 ), as in the Septuagint. The sense given to these words by the apostle may seem to differ from that intended by the prophet. But the sameness of sentiment in both places will at once appear, if we understand those words of the prophet, "the consumption decreed shall overflow with righteousness," to mean that while a remnant of Israel should be graciously spared to return from captivity, "the decreed consumption" of the impenitent majority should be "replete with righteousness," or illustriously display God's righteous vengeance against sin. The "short reckoning" seems to mean the speedy completing of His word, both in cutting off the one portion and saving the other. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/rom-9-28

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29절 카드 ↗

29. And as Esaias said —"hath said" before —that is, probably in an earlier part of his book, namely, :- . Except the Lord of Sabaoth —that is, "The Lord of Hosts": the word is Hebrew, but occurs so in the Epistle of James ( :- ), and has thence become naturalized in our Christian phraseology. had left us a seed —meaning a "remnant"; small at first, but in due time to be a seed of plenty (compare Psalms 22:30 ; Psalms 22:31 ; Isaiah 6:12 ; Isaiah 6:13 ). we had been —"become" as Sodom, &c.—But for this precious seed, the chosen people would have resembled the cities of the plain, both in degeneracy of character and in merited doom. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/rom-9-29

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30절 카드 ↗

30, 31. What shall we say then? —"What now is the result of the whole?" The result is this—very different from what one would have expected. That the Gentiles, which followed not after righteousness, have attained —"attained" to righteousness, even the righteousness of faith —As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Romans 3:22 , &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state." return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/rom-9-30

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"의를 따르지 않던 이방 사람이 의, 곧 믿음에서 난 의를 얻었습니다." 복음의 역설이다. 의를 추구하지 않던 이방 사람이 믿음으로 그것을 얻었다.

원주석

31절 카드 ↗

31. But Israel, which followed —"following" after the law of righteousness, hath not attained —"attained not" unto the law of righteousness —The word "law" is used here, we think, in the same sense as in Romans 7:23 , to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it." return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/rom-9-31

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"이스라엘은 의의 율법을 따라가면서도 그 의의 율법에 이르지 못했습니다." 율법을 추구하면서도 정작 율법이 가리키는 분인 그리스도를 거부함으로써 율법의 목표를 놓쳤다.

원주석

32절 카드 ↗

32, 33. Wherefore? Because they sought it not by faith, but as it were —rather simply, "as" by the works of the law —as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it. for —it is doubtful if this particle was originally in the text. they stumbled at that stumbling-stone —better, "against the stone of stumbling," meaning Christ. But in this they only did. return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/rom-9-32

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"그들이 믿음으로 구하지 않고 마치 율법의 행위로 구하는 것처럼 했기 때문입니다." 문제는 율법 자체가 아니라 그것에 접근하는 방식이었다. "보라, 내가 시온에 걸림돌과 거치는 바위를 둔다. 그를 믿는 사람은 누구든지 부끄러움을 당하지 않을 것이다"(사 28:16; 8:14). 그리스도는 믿는 자에게는 구원의 반석이지만 믿지 않는 자에게는 걸림돌이 된다.

원주석

33절 카드 ↗

33. As it is written — ( Isaiah 8:14 ; Isaiah 28:16 ). Behold, c.—Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer ( Romans 9:1 ). (2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this ( Romans 9:2 ; Romans 9:3 ). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness ( Romans 9:4 ; Romans 9:5 ). (4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God ( Romans 9:5- : ). (5) What manner of persons ought "God's elect" to be—in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began ( 2 Timothy 1:9 ); in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?" ( 2 Timothy 1:9- : ); in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap" ( Galatians 6:7 ); in diligence "to make our calling and election sure" ( 2 Peter 1:10 ); and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies" ( 2 Peter 1:10- : ). (6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived ( 2 Peter 1:10- : ). (7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation ( 2 Peter 1:10- : ). (8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last" ( 2 Peter 1:10- : ). return to ' Top of Page ' Romans Rom 8 Romans Rom Romans Rom 10 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 9". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ romans-9.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 #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;borde

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bible-text/rom-9-33

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