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28 And since they did not see fit to acknowledge God, zGod gave them up to aa debased mind to do bwhat ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. 32 Though they know cGod’s righteous decree that those who practice such things ddeserve to die, they not only do them but egive approval to those who practice them.
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:28–32.
결국 중요한 것은 24, 26, 28절에서 하나님께서 사람들을 마음의 정욕과 부끄러운 욕심, 상실한 마음대로 내버려 두신 것은 사람들이 자연에 나타난 하나님의 능력과 신성을 인정하지 않았기 때문이다. 이렇게 자연계시를 거절한 인간은 필연적으로 하나님과 멀어지게 되고 하나님을 인정하지 않음으로 죄의 필연적인 결과를 겪게 되는 것이다.
28절) 성적인 죄악에 이어지는 가장 심각한 죄악상은 바로 마음에 하나님 두기를 싫어하는 것이다. 이에 대해서 쉬운 성경은 "하나님 아는 것을 하찮게 여겼으므로"라고, 새번역은 "하나님을 인정하기를 싫어하므로"라고 번역했다. 이에 하나님께서는 사람들을 상실한 마음(
depraved [worthless or disqualified] mind)대로 내버려 두심으로 마땅히 행해서는 안되는 일들을 하게 하셨다. 앞선 본문 1:21절은 이 상실한 마음이 어떤 상태인지를 잘 설명해준다.
하나님을 아는 것이 지혜와 지식의 근본이라고 했는데 하나님을 아는 것을 하찮게 여기고 이를 어리석은 것으로 치부하는 것은 가장 어리석고 파괴적인 자리로 가는 지름길이 되는 것이다.
역사속에서 하나님의 다스림을 배제하는 세속적인 교육은 가장 중요한 부분을 인정하지 않고 전체를 이해하려고 시도하기때문에 심각하게 결함이 있다.
- Secular education, which rules out the hand of God in history, is seriously flawed because it attempts to understand the whole without acknowledging the most significant part.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 84.
- Paul returns to the issue of the knowledge of God (1:19, 21) in 1:28. It is debated whether the conjunction here (kathōs) means “because” (so Cranfield 1975; Käsemann 1980; and nrsv “since”) or “just as” (Godet 1969; Murray 1968; Dunn 1988a; Moo 1996). The causal would make sense in light of a similar construction in 1:24, 26. However, “just as” is by far the more common meaning (Moo 1996:117 challenges the evidence for “because”), so it is more likely that a correlation is made here between the sin and the consequence. The one leads naturally to the other. The literal translation of the clause here is, “they did not see fit to have God in knowledge.” The first part means that they tested God and disqualified him as worthy of their attention. It emphasizes the deliberate nature of their rejection. In the first century, “ignorance” meant active rejection and not just lack of knowledge. As Dunn says (1988a:66), “they gave God their consideration and concluded that God was unnecessary for their living … an ‘unnecessary hypothesis,’ an infantile projection no longer needed by man ‘come of age.’ ” The second part reinforces this, as knowledge implies not just intellectual understanding but the kind of knowledge that is experienced in right conduct (Hackenburg 1991:25). In other words, it refers to the practical understanding that results from cognitive knowledge. Putting this together with 1:19 and 21, they have received knowledge of God from creation, tested it and found it unworthy of affecting their conduct. They have totally refused to consider God in their daily lives.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 54–55.
29-31절) 본문의 29-31절에는 21가지의 죄악의 목록이 등장한다. 이는 총 세부분으로 나누어지는데 처음 4종류의 죄는 추상적인 명사로 여격 (간접목적어) 단수 명사이고 다음 5가지는 소유격 단수로 시기와 관계되어 있다. 나머지 12가지는 이방 사회 조직에 위험하다고 여겨 비난하는 다양한 죄를 포험하는데 이는 대격 복수 형태이다.
- Paul’s list seems to divide somewhat naturally into three parts. The first four vices are abstract nouns in the dative singular. They are all quite general. The next five are in the genitive singular and relate to envy and its consequences. The final twelve are in the accusative plural and include a variety of sins that pagan society would condemn as p 85 dangerous to the social fabric.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 84–85.
첫번째 4가지는 자기중심성, 자신의 유익을 위해서 모든 것을 취하고자 하는 죄악이라면 두번째 5가지는 다른이들을 함부로 대하는 태도, 행동을 말한다. 세번째 12가지 죄악은 말로 인한 죄악(2), 자만심의 죄악(4), 죄의 요약(2), 부정적인 죄(4)로 나눌 수 있다.
- Paul now turns to a vice list (1:29–31) to sum up the sins that result from such a worthless mind. Such lists were common in both the Jewish and Hellenistic worlds to depict human depravity (cf. Wisdom of Solomon 14:25–26; in Paul see also Gal 5:19–21; 1 Cor 6:9–10; Eph 4:25–32; 5:3–5; Col 3:5, 8; 1 Tim 1:9–10; 2 Tim 3:2–4; Tit 3:3). It is probably best to organize these into three groups:
1. The first four are general sins that introduce the list—filled with every kind of wickedness, evil, greed and depravity. The language describes them as vessels filled to the brim with evil. Three of the four are synonyms that describe the wicked nature of the depraved person, giving great emphasis to the depths of their sin. Greed is in the list because it is one of the basic manifestations of evil, namely, the self-centered desire to take everything for yourself. Paul elsewhere calls greed idolatry (Eph 5:5; Col 3:5) because it places the accumulation of possessions above God.
2. The next five follow filled with and describe a desire to mistreat others—envy, murder, strife, deceit and malice. Envy is the natural outgrowth of greed and leads into those that follow. When one is filled with desire for what belongs to someone else, it can lead to murder or strife (Moo 1996:119 points out that several ancient writers linked envy with “acts of violence such as ‘murder’ ”). To show the relevance of this, one could survey how many churches have split over the strife that results from envy. Deceit and malice are at the top of the vice list in 1 Peter 2:1 because they are so basic to the theme of man’s inhumanity to man. The desire to take things from others by tricking them or to get them to believe a lie is one of the basic sins. And the desire to hurt others deeply is one the basic areas of human depravity.
3. The final twelve can be further divided into sins of the tongue (gossips, slanderers), sins of pride (God-haters, insolent, arrogant and boastful*), summary sins (they invent ways of doing evil; they disobey their parents) and negative sins (senseless, faithless, heartless and ruthless).The first two make a natural pair. The Greek word for gossip refers to one who whispers the slander to someone else. In a very real sense gossip is passive slander. In fact, it is worse than slander in the sense that slander is more honest; that is, it is intended to hurt the person. The gossip does not care enough about the person to worry about whether he or she is hurt. The next sin is interesting because the term could mean “hated by God” or “hating God.” In light of the whole emphasis on their rejection of God, the latter is more likely here. The three terms for pride are fairly similar in meaning, though insolent implies the possibility of violence, arrogant is used to describe an attitude, and boastful words place oneself above others.
The two following sins are linked mostly by the fact that each is two words rather than one. Those who invent ways of doing evil, literally “invent evil,” look for more and more creative ways to commit their terrible sins. Those who disobey … parents, or are rebellious toward their parents, are castigated often in Scripture (Deut 21:18; Prov 30:11, 17; 2 Tim 3:2). In Leviticus 20:9 cursing one’s parents was considered punishable by death!
The final four are connected only by the fact that they all begin with the negative particle a-. They do function, however, as summaries of the section. Those who are senseless possess the depraved mind of 1:19–21, 28. Creation has communicated the fact of God to them, and the Holy Spirit has proven to them their guilt before God (Jn 16:8–11). Yet they have neglected that voice of God in every instance. This is not a passive ignorance but a willful rejection, building on the picture of the fool in the Old Testament (Ps 53:1; 74:22; Prov 10:14, 21, 23; 15:14). The faithless will break all promises to God or those around them. They cannot be trusted to do anything except live for themselves. The term is used in Jeremiah 3:7–11 of those who broke God’s covenant. Those who are heartless especially lack family love. People without natural affection care only for themselves. Cranfield (1975:132–33) refers to the widespread Greco-Roman practice of “exposing,” where parents would take unwanted babies (usually girls) and put them on the trash heap to die by the weather or wild animals. The ruthless have feelings for no one. Godet (1969:111) alludes to the bloodthirsty Roman preoccupation with gladiatorial combats and pictures the people “gloating over the dying agonies of the vanquished combatant.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 55–58.
32절) 하나님을 마음에 두기 싫어하는 이들의 마지막은 이 일이 죽음에 이르는 죄임을 앎에도 불구하고 이를 행할 뿐만 아니라 이 일을 행한 이들을 옳다 하는 것이다.
본문에서 말하는 하나님께서 정하심은 바로 일반계시를 통해 나타난 하나님의 창조 섭리를 말한다.
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