롬 2:1-5 유대인들을 향한 하나님의 심판

2 Therefore you have fno excuse, O man, every one of you who judges. For gin passing judgment on another you condemn yourself, because you, the judge, practice the very same things. 2 We know that the judgment of God rightly falls on those who practice such things. 3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on hthe riches of his kindness and iforbearance and jpatience, knot knowing that God’s kindness is meant to lead you to repentance? 5 But because of your hard and impenitent heart you are lstoring up mwrath for yourself on the day of wrath when God’s righteous judgment will be revealed. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 2:1–5.

1-2절) 사람들이 하나님의 심판을 핑계하지 못할 것은 우리가 남을 판단해서가 아니라 판단하는 그대로 우리가 같은 일을 행하기 때문이다. 남을 판단하는 것 자체도 나쁘고 문제가 있는 것이지만 더 큰 문제는 판단하는 그것을 우리가 그대로 행하고 있다는 것이다. 

핑계하지 못한다라는 표현 have no excuse는 법정적 표현이다. 유대인들은 이방인들을 판단하고 심판했다. 그런데 동일하게 그 판단한 기준에 따라 그들또한 심판을 받는 다는 사실을 간과하고 있는 것이다.

- He begins with the fact that they have no excuse, repeating the condemnation of the Gentiles in 1:20. Morris (1988:109) calls this a legal concept, meaning they are “without reasoned defense.” The Jewish people are just as guilty before God as the Gentiles. The first basis of their guilt is the fact that they pass judgment on the Gentiles without considering their own duplicity in the issue. This is similar to Christ’s condemnation of judging others, voiced in Matthew 7:1–5, where he also states that the sin is not so much in the admonition but in the failure to consider one’s own sins (cf. also Gal 6:1). Scripture clearly tells us to admonish each other when we are caught up in sin (also Mt 18:15–18; Heb 3:13), but we do so as an act of love rather than judgmentalism, and we must be certain to consider our own spiritual state. The Jews were too smug in their condemnation, and thus they condemn themselves because they practice the same things. This does not mean that the Jewish people with their highly developed moral stance committed all the sins of 1:26–29 (e.g., homosexuality, idolatry or hating God—Dunn 1988a; Moo 1996; Schreiner 1998 believe the sins of 1:29–31 are particularly in mind here). But they committed many of them and so stood before God with no excuse.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 60.

하나님의 심판은 진리대로 이루어진다.

- In fact, Paul goes on to say (2:2), God’s judgment in such matters is always based on truth. When God condemns sin, he always does so justly and fairly. Paul says that we know this, referring to commonly held assumptions on the part of his readers (cf. 3:19; 7:14; 8:22, 28). The justice and fairness of God was accepted by everyone. Truth (see also 1:18) could refer to God’s reliability and commitment to Israel (so Dunn 1988a:80–81), but it more likely refers to the factual evidence. Divine judgment is completely just because it is always based on the true facts of the matter. In other words, God is always impartial and correct in all his judgments.

On the basis of God’s just and impartial judgments, Paul then reiterates the basic error of the Jews (2:3), namely, their passing judgment on the Gentiles while committing many of the same sins themselves. There is an ABA pattern in verses 1–3 in which the guilt of the self-righteous Jews (1:1, 3) is ratified by the impartial Judge (v. 2). The message for us is inescapable. Like the Jewish people, we must never look down upon or judge others when we ourselves are not right with God. We are all alike sinners before God, and in our condemnation of others we indict ourselves.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 60–61.

3절) 하나님의 심판을 피할 줄로 생각하느냐라는 이 질문은 강조 부정에 가깝다. 너는 절대로 하나님의 심판을 피할 수 없다라는 것이다.

4절) 하나님의 자비하심이 우리들을 인도하여 회개에 이르게 할 수 있다는 사실을 알지 못하고 하나님의 자비의 풍요하심과 인내(용납)와 참으심을 멸시하느냐? 이 질문은 질문이라기 보다는 이렇게 행하고 있는 이들을 향한 질책이다. 하나님의 인자하심을 알지 못하고 도리어 이를 멸시하는 우리들을 향한 하나님의 경고인 것이다.

- The first area of abundance is God’s kindness or goodness. The particular term here is used only by Paul in the New Testament (ten times, half of which are found in Romans [2:4; 8:12; three times in 11:22, where it contrasts the “kindness” and “sternness” of God]). Morris (1988:112 n., following Shedd) believes it connotes not the abstract quality of God’s goodness but the acts of goodness by which his gracious benevolence are felt by people. More likely, however, it refers to both, as in the lxx (e.g., Ps 25:7; 69:16; 100:5), where it describes God’s “kind and merciful disposition or actions (including the resulting gifts of fortune and redemption)” (Zmijewski 1993:475). The second area of abundance is God’s tolerance, referring to God’s postponing his judgment and giving people time to repent (so also 3:26). The third area is quite similar, God’s patience or “longsuffering” as he puts up with sinners, “not wanting anyone to perish, but everyone to come to repentance” (2 Pet 3:9).

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 61.

본문은 유대인들의 완고함과 하나님의 인자하심을 대비시키고 있다. 유대인들은 자신들도 지키지 못하는 기준에 따라 이방인들을 판단함으로 도리어 자신들이 판단을 받고 있는 반면에 하나님께서는 인자하심으로 그들을 회개로 이끌기 위해서 용납하시고 길이 참으시고 있는 것이다. 이러한 하나님을 인정하지 않음으로 인하여 하나님의 진노를 쌓고 있는 것이다.

5절) 우리의 단단하고 고집스럽고 회개치 않은 마음으로 인해서 하나님의 진노의 날, 심판의 날에 진노를 쌓고 있다. 바로 심판의 날에 하나님의 의로운 심판이 이루어질 것이다.

- Yet it must be understood that God’s forbearance and patience are not eternal. God gives the sinner a chance, but judgment will result when that opportunity is spurned. The Jews’ stubbornness and … unrepentant heart will bring down upon them God’s wrath (v. 5)*. Here they are the basis (Greek kata) of God’s wrath. Paul uses strong language to make his point, centering on the hardness-of-heart theme found so often in Scripture (Deut 9:27; 10:16; 31:27 as well as passages on Pharaoh’s hardened heart and the hardness of the Pharisees [Mk 3:5] and the disciples [Mk 6:52; 8:17]). In Romans 11:25 the Jews are described as hardened, and in Ephesians 4:18 the Gentiles are hardened toward God. Morris (1988:115 n., following Earle) notes that the Greek term is behind arteriosclerosis, hardening of the arteries, and so calls this “ ‘spiritual sclerosis,’ the ‘hardening of the spiritual arteries.’ ”

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 62.

하나님의 자연 계시를 거절한 이방인들은 이를 부인할 수 없고 또한 남을, 이방인을 판단하는 유대인들 또한 자신들을 향한 심판을 피할 수 없다. 이는 예수님께서 산상수훈을 통해서 판단하지 말것을 경고하신 바 있다.

- Earlier we learned that Gentiles who rejected the revelation of God in nature were without excuse (1:20). Now we learn that Jews who passed judgment on their pagan neighbors had “no excuse” (2:1).58 In the very act of condemning others they automatically condemned themselves because they were guilty of doing the same things.59 In fact, they “habitually practice”60 (Montgomery) them. It is psychologically true that people tend to criticize in others those negative traits of which they themselves are guilty. Psychologists call this “projection.” Nothing blinds a person more than the certainty that only others are guilty of moral faults.61

Jesus warned against condemning others. In the Sermon on the Mount he said, “Do not judge or you too will be judged” (Matt 7:1). The kind of judging both Jesus and Paul referred to was not a sane appraisal of character based on conduct but a hypocritical and self-righteous condemnation of the other person. In the same context Jesus told his followers to watch out for false prophets (v. 15), who are to be   p 89  recognized by their fruit (vv. 16–20).62 That would be difficult, to say the least, apart from determining which actions are moral and which are not. Evaluation is not the same as condemnation. It is the latter that passes sentence.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 88–89.