롬 9:14-18 하나님의 주권

14 What shall we say then? wIs there injustice on God’s part? By no means! 15 For he says to Moses, x“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion,2but on God, who has mercy. 17 For the Scripture says to Pharaoh, y“For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills. 

wDeut. 32:4; 2 Chr. 19:7; Job 8:3; 34:10; Ps. 92:15

xCited from Ex. 33:19

2Greek not of him who wills or runs

yCited from Ex. 9:16

 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:14–18.

14-15절) 앞서의 내용속에서 하나님께서는 첫째인 에서가 아니라 야곱을 선택하셨다. 그런데 그 선택의 이유가 특별히 등장하지 않는다. 에서가 악행을 행해서도, 야곱이 특별히 선행을 해서도 아니었다. 그들이 태어나기 이전에 이미 그렇게 정하신 것이다. 그렇기에 당연히 14절과 같은 질문이 등장할 수 있다. 이러한 하나님의 행동에 대해서 어떻게 그럴 수 있느냐라고 질문하는 것이다. 바울은 “하나님께 불의가 있느냐? 그럴 수 없느니라”라고 자문 자답한다. 그는 출 33:19절을 인용하면서 하나님께서는 긍휼히 여길 자를 긍휼히 여기고 불쌍히 여길 자를 불쌍히 여기신다라고 말한다. 하나님은 공정하시다. 왜냐하면 그 누구도 구원받을만한 자격이 없는 자들이기 때문이다. 그럼으로 구원은 전적으로 하나님의 자비에 달려있다. 

• Since God chose Jacob instead of Esau before they were born, without regard to how good or bad either of them would be, the question naturally arises: Is God just in choosing one over the other? God is just because no one deserves to be saved (cf. 3:23), and the salvation of anyone at all is due to God’s mercyalone, as the citation of Ex. 33:19 affirms.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

16절) 우리의 간절한 소원이나 인간적인 노력이 아니라 온전히 긍휼히 여기시는 하나님만이 우리를 구원하실 수 있다. 

• Salvation, then, is not ultimately based on humanfree willor effort but depends entirely on God’s merciful will.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

17절) 하나님께서는 바로를 애굽의 왕으로 세우셨다. 이스라엘이 출애굽 하는 과정에서 바로의 완악함으로 발미암아 하나님의 능력과 이적이 행해지고 이로 인해서 하나님의 이름이 세상에 높이 들림을 받는 계기가 되었다. 

• God made Pharaoh ruler of Egypt at the time of the exodus for his own purposes (Exod 9:16). Pharaoh’s repeated refusal to let Israel go stimulated God to perform a series of signs and wonders, which caused God’s “name” to become widely known (see note on Exod 9:16).
•  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309.

18절) 하나님께서는 자신의 뜻대로 자비를 베푸실 뿐만 아니라 또한 자신의 뜻대로 누구든지 완악하게 하신다. 출애굽기의 기록을 보면 바로 자신이 마음을 완강하게 했다라는 표현도 나오고 또한 하나님께서 바로의 마음을 

완악하게 하셨다는 표현이 등장한다. 본문 18절은 구원과 심판에 있어서 하나님의 주권을 보여주고 있다. 

• The exodus narrative describes Pharaoh as hardening his own heart (e.g., Exod 8:15, 32; 9:34) as well as God acting to harden Pharaoh’s heart (Exod 7:3; 9:12; 14:4, 17; see Exod 4:21 and note). Paul refers to these latter texts to make a point about the sovereignty of God in both salvation (having mercy) and condemnation. Of course, Paul also insists that human beings justly earn their condemnation (1:21; see the emphasis on Israel’s unbelief in 9:30–10:21).
• e.g. for example
•  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309.

• Paul used the case of Pharaoh (an individual rather than a nation as in vv. 7–13) to demonstrate that God withholds mercy and hardens whomever he chooses (cf. Exod 7:3; 14:17).22Pharaoh, that implacable enemy of God’s people, was raised to the position of king of Egypt so that God might display in him the evidence of his power (Exod 9:16). Although Pharaoh’s rise to a position of authority undoubtedly had a secular interpretation, God was at work in his career, bringing him to prominence. God did it in order to display his power by bringing Pharaoh to his knees and so that his character as the one who delivered the children of Israel from Egyptian bondage might be known throughout the world.23Verse 18 summarizes the argument. It provides the principle of divine action on which the preceding events were based. God shows mercy as he chooses, and he hardens people’s hearts as he chooses. He is sovereign in all that he does. Although the text says repeatedly, however, that God hardened Pharaoh’s heart, it also stresses that Pharaoh hardened himself (cf. Exod 7:13–14, 22; 8:15, 19, 32; 9:7, 34–35). Morris notes that “neither here nor anywhere else is God said to harden anyone who had not first hardened himself.”24
• 22Paul wrote that Scripture spoketo Pharaoh. Paul was either personifying Scripture (cf. Gal 3:8) “as a surrogate for the name of God, who is the actual speaker” (Bruce, Romans, 183), or he meant that what was said to Pharaoh would someday be embodied in Scripture. Denney comments: “A Jew might answer the arguments Paul uses here if they were the Apostle’s own; to Scripture he can make no reply; it must silence, even where it does not convince” (“Romans,” 2:662).
• 23God’s saving power, not his creative power, is in view. For the effect of the exodus on other nations see Josh 2:10–11; 9:9; 1 Sam 4:8.
• 24Morris, Romans, 361. Calvin speaks of “weak exegetes” who hold that when God is said to “harden,” it implies only permission and not the action of divine wrath (Romans, 207). See also Murray (Romans, 2:28–30). Fitzmyer says that “the ‘hardening of the heart’ by God is a protological way of expressing divine reaction to persistent human obstinacy against him” (Romans, 568).
•  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 200.

하나님께서는 바로를 완악하게 하심을 통해서 이스라엘에게는 당신의 구원하시는 능력을, 애굽인들에게는 당신의 심판하시는 능력을 보여주셨다. 또한 당신의 이름이 온 땅가운데 높임을 받게 하셨다. 그러므로 바울에게 있어서 유대인들의 복음에 대한 거절은 온 세상을 향한 복음의 선포의 일부분이다. 

본문은 하나님께서 모세와 바로에게 말씀하신 내용으로 전개된다. 모세에게 말씀하신 본문은 시내산에서의 사건으로 금송아지 사건 이후에 하나님께서 이스라엘에게 자비와 긍휼을 보이시기로 결심하신 내용속에서 전개된다. 

• This section has three parts: verse 14 introduces the question of the justice of God; then verses 15–18 respond that God’s justice is actually divine mercy at work, using Old Testament quotations to illustrate this from the story of Moses and Pharaoh. Finally, verses 19–23 use a series of questions to probe further the question of God’s right to bring glory to himself in whatever way he wants.
• Whenever Paul uses what then shall we say?(4:1; 8:31; especially 3:5; 6:1; 7:7, which are the closest parallels), he is always introducing potential misunderstandings in order to qualify his argument carefully. Here the possible erroneous conclusion is Is God unjust?Paul’s response is immediate, Certainly not!(see 3:4, 6, 31; 6:2, 15; 7:7, 13). What follows is theodicy (a defense of God’s righteousness). Many could conclude from Paul’s presentation about God’s accepting certain ones and rejecting others from within Israel that God has ceased to be just. A sovereign who would ignore the merits of a person and make a choice only on the basis of his own will (9:12) cannot be a righteous God because rightness depends upon keeping his promises to his covenant people. Moo asserts (1996:591–92) that the issue for Paul is not so much God’s faithfulness to his people as God’s “faithfulness to his own person and character. And the course of Paul’s argument suggests that, in Paul’s answer at least, it is ultimately this standard, revealed in Scripture and in creation, against which God’s acts must be measured.”
• The first half of Paul’s response (vv. 15–18) turns to the third biblical illustration (after Isaac and Jacob in vv. 7–13), that of Moses and Pharaoh. In this case he uses God’s own statements, first to Moses (v. 15) and then to Pharaoh (v. 17)*, to demonstrate that God is free to show mercy on or harden whomever he wishes. In effect Paul is saying, “If you don’t want to accept my arguments, then consider what Scripture itself has to say on this point.” The two parts parallel each other, with a citation (vv. 15, 17) followed by a conclusion (vv. 16, 18). The first citation is taken from Exodus 33:19, in which Moses at Sinai asks Yahweh to “show me your glory” as proof to Israel that his “presence” is with them. God replies that he would indeed pass in front of him and proclaim his name, “Yahweh,” to ratify his covenant. He adds, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.In the Exodus context this means that God has decided to show mercy and compassion on Israel even after the golden-calf incident. For Paul the key point is the affirmation of God’s mercy. That concept will dominate this section. God’s elect will stems from his mercy and compassion. This tells us that God’s will is not capricious. It is free but not arbitrary. Cranfield says this well, claiming that Paul understood this Exodus text
• to be affirming emphatically the freedomof God’s mercy (and therefore the fact that God’s mercy is not something to which men can establish a claim whether on the ground of parentage or of works), and at the same time making it clear that it is the freedom of God’s mercythat is being affirmed, and not of some unqualified will of God behind, and distinct from, His merciful will. (1979:484)
• So Paul concludes (therefore)that it is not man’s desire or effort(literally “willing or running”) but God’s mercythat is the basis of his compassionate acceptance of people. This is an important clarification for verse 12, which said it is “not by works but by him who calls.” God’s call is an act of mercy. The “willing” is the ability of people to decide on a course of action, and the “running” is the action that results from the decision. As Dunn (1988b:553) and Moo (1996:593) state, the two “sum up the totality of man’s capacity.”
• The negative side of God’s elective will is stressed in verses 17–18, beginning with a citation of God’s message to Pharaoh in Exodus 9:16. In the Exodus context, the sixth plague (of boils) has just occurred, and God is telling Moses how to confront Pharaoh with the demand to “let [God’s] people go,” warning that God could have wiped him and his nation from the earth but did not because he had a purpose*for Pharaoh. His very existence on earth is due to the sovereign purpose of God. God then provides two intentions. First, he intends to display [his] powerin Pharaoh. Some believe this is God’s saving power (Cranfield 1979; Morris 1988; Dunn 1988b) and others his judging power (Käsemann 1980), but more likely both are intended in Exodus as well as in Romans. God’s saving power was experienced by Israel (extended by Paul to believing Israel) and his judging power by the Egyptians (extended by Paul to unbelieving Israel). Second, God intends that his “name might be proclaimed in all the earth.” In Exodus that was accomplished through the plagues and the exodus of Israel from Egypt (cf. Josh 2:9–10; 9:9). For Paul the rejection of the gospel by the Jewish people led in part to the proclamation of the gospel throughout the (Gentile) world (so Moo 1996).
• So now Paul concludes that God can show mercy whenever he wants and can harden whom he wants to harden.*God’s mercy and justice are interdependent aspects of his character and flow out of his holiness. By having mercy and hardening side by side, verse 18 effectively concludes the paragraph (vv. 14–18) and not just verse 17. It is said often in Exodus that God “hardened Pharaoh’s heart” (Ex 4:21; 7:3, 13, 14, 22; 8:15, 19, 32; 9:7, 12, 34, 35; 10:1, 20, 27; 11:10; 14:4, 8, 17), and this means that God made him “stubborn” and unyielding, impenitent in every way. The point here is that God did it to accomplish his own purposes. It is amazing how much ink has been spilled on the issue of whether God’s hardening was the result of Pharaoh’s hardening of his own heart (see Ex 7:14, 22; 8:11, 15, 28; 9:33; 13:15 for Pharaoh’s responsibility). While that is a very real question with regard to Exodus, it is not an issue here. Paul centers on the predominant Exodus theme, that God hardened Pharaoh’s heart to accomplish his sovereign purposes. Beale (1984:149) finds three purposes in the hardening of Pharaoh’s heart in Exodus 4–14: to demonstrate the uniqueness of Yahweh’s omnipotence to the Egyptians; to make Yahweh’s acts a memorial to Israel and its later generations; and to bring Yahweh glory. These are similar to the message in Romans 9. So this is the negative side of mercy and must be taken seriously. For Paul this illustrates his point regarding the justice of God (9:6, 14). God has freedom to show mercy to some in Israel and to harden others. In the larger context of Romans 9–11 he shows mercy to those who turn to him in faith and hardens those who refuse to do so, but that aspect is not developed until 9:30–33. Here the thrust is the divine right to act in accordance with his sovereign will.
• *9:17There is a question about whether verse 17 is related more to verse 14 (as a second illustration; so Cranfield 1979; Morris 1988; Moo 1996; Schreiner 1998) or to verse 16 (as a further development of the point about God’s mercy; so Sanday and Headlam 1902; Piper 1983; Dunn 1988b). While a case can be made for both, all four verses begin with for(gar),and they fall naturally into two pairs, with the first of each (vv. 15, 17) telling why God is just and the second (vv. 16, 18) providing a conclusion. From this perspective it is better to see verse 17 related to verse 14 rather than to verse 16.
• *9:17The wording of the quotation here differs somewhat from the lxx (see especially Cranfield 1979; Schreiner 1998). Two differences are important for us: (1) Paul uses the stronger for this very purposerather than the lxx “on account of this” in order to emphasize God’s sovereign purpose. (2) He uses I raised you upinstead of the lxx “you have been preserved,” probably to show that Pharaoh’s very place in history is due to God’s own purposes. The effect is to emphasize the sovereign control of God over Pharaoh.
• *9:18The larger question is whether God hardened Pharaoh’s heart as judgment for Pharaoh hardening his own heart. Fitzmyer says (1993b:568) that the hardening expresses “divine reaction to persistent human obstinacy against him, a sealing of a situation arising, not from God, but from a creature that rejects divine invitation.” On the other hand, several (Piper 1983:139–55; Beale 1984:129–54; to some extent Moo 1996:596–99) argue strongly for a virtual double predestination sense here (Beale calls it “unconditional reprobation”), that God predestined Pharaoh to harden his heart. They point out that God told his intentions to harden before the act occurred (4:21; 7:3; cf. 14:4, 17) and note the many passives (7:13, 14, 22; 8:11, 15) that may indicate God as the implied subject. So Pharaoh hardening his heart was the result of God’s prior hardening. However, when one considers the flow of Exodus 4–14, the two sides are interdependent. It is doubtful that the issue of priority (God versus Pharaoh) is part of the plot development of the narrative. The causal relationship between Pharaoh’s guilt and God’s sovereign choice must be held in tension. Moo says it well (1996:599): “God’s hardening does not, then, causespiritual insensitivity to the things of God; it maintains people in the state of sin that characterizes them.” God is sovereign, but Pharaoh was responsible. For the larger picture, including the important issue of “foreknowledge,” see the discussion of 8:29.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 247–251.