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3 For fby the grace given to me I say to everyone among you gnot to think of himself more highly than he ought to think, but to think with sober judgment, heach according to ithe measure of faith that God has assigned. 4 For jas in one body we have many members,5and the members do not all have the same function, 5 so we, kthough many, lare one body in Christ, and individually mmembers one of another. 6 nHaving gifts that differ according to the grace given to us, let us use them: if oprophecy, pin proportion to our faith; 7 if qservice, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; rthe one who leads,6with zeal; the one who does acts of mercy, with scheerfulness. 
fSee ch. 1:5
gver. 16; ch. 11:20
h1 Cor. 7:17
iEph. 4:7
j1 Cor. 12:12–14; Eph. 4:4, 16
5Greek parts; also verse 5
k1 Cor. 10:17, 33
l1 Cor. 12:20; Eph. 4:13; See John 17:11
mEph. 4:25; [1 Cor. 6:15; 12:27]
n1 Cor. 12:4; 1 Pet. 4:10, 11; [1 Cor. 7:7; 12:7–11]
o1 Cor. 12:10; See Acts 13:1
p[2 Tim. 2:15]
qSee Acts 6:1
r1 Tim. 5:17; [1 Cor. 12:28]
6Or gives aid
s2 Cor. 9:7
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 12:3–8.

우리의 마음이 새롭게 됨으로 변화를 받았다면 자기 자신의 유익만을 위해서 힘쓰는 것은 불가능하다. 대신 우리는 겸손히 우리의 은사와 능력을 서로를 섬기는데 사용하게 된다. 성령의 새롭게 하심을 경험하지 못했다면 우리는 생각할 이상을 생각하며 자신을 높였을 것이다. 하지만 성령이 우리를 변화시켰기에 우리는 마땅히 
분수에 맞게, 지혜롭게 생각해야 한다. 

바울은 신자들의 어떤 그룹안에 자만심이 가지는 파괴적인 결과를 알고 있었다. 그래서 그는 로마에 있는 그리스도인들에게 그들이 해야할 것보다 더 높은 것을 생각하지 말고(3절) 그들이 모두 한몸의 지체임을 상기시켰고(4-5절) 그들이 모든 교회의 유익을 위해서 그들 자신의 은사를 활용할 것을 격려했다.(6-8절) 
  • Paul was fully aware of the devastating consequences of pride in any group of believers. So he cautioned the Christians at Rome not to think of themselves more highly than they ought (v. 3), reminded them that they were all members of the one body (vv. 4–5), and encouraged them to utilize their individual gifts for the benefit of the entire church (vv. 6–8).15
  • 15The view that these verses are directed exclusively toward leaders in the church cannot be sustained. Although those in positions of authority may be especially prone to pride, the need for humility extends to every member of the church.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 233.  

본문을 관통하는 주제는 바로 ‘다양성 속에서의 일치’인데 이 하나됨은 그리스도안에 있어야만 가능한 것이다. 그리스도안에 있는다는 이야기는 바로 그들이 믿음으로 그리스도의 한 몸을 이루는 일부가 되는 것이다. 나아가 각각의 구성원은 다른 모든 이들에게 속하게 되는 것이다. 기독교 신앙은 필연적으로 연합의 경험이다. 

3절) 본문에서 지혜롭게 생각하라는 말은 ‘think with sober judgment’이다. 이는 ‘소프로네오’라는 단어로 이는 어떤 사람의 열정이나 욕망을 통제하는 가운데 지혜롭게 생각하고 생활하는 것을 의미한다. 
본문에서 생각한다라는 말이어떤 것을 바라보는 방식 자체로서의 지적 활동이 아니라 그리스도인들이 교회안에서 존경심을 가지고 그들 자신을 고려하는 방식이라고 Moo는 말한다. 그래서 본문에서 높게 생각한다, 생각할 그 이상의 생각을 품는다는 것은 자신의 중요성을 과대평가하는 것을 의미한다. 지혜롭게 생각하는 것은 바로 하나님의 관점을 가지는 것인데 이는 우리가 하나님의 종임과 서로의 종임을 알고 또한 우리 자신을 다른 이들의 위가 아니라 다른 이들을 섬기는 자리에 두어야 함을 의미한다. 
  • Since their minds have been renewed, their judgmentmust be changed as well. If they are conformed to this world (v. 2) they will think … more highlyof themselves than they ought,but if the Spirit has transformedthem (v. 2), they will think with sober judgment.As Moo points out (1996:760), the meaning of thinkis not so much the intellectual process itself as the way one views something. It connotes the way the Christians consider themselves with respect to others in the church. So to think too highly is to have an overly inflated view of our own importance. To think soberly is to have the divine perspective—we are slaves to God (Rom 6:16, 18, 22) and to one another (Gal 5:13), so we place ourselves under others rather than above them (compare Phil 2:3–4).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 323.

본문에서 말하는 믿음의 분량은 어떤 의미인가? 본문의 분량이라는 단어를크게 두가지로 해석한다. 이 단어는 ‘메트론’이라는 단어인데 분량, 측량 자, 기준이라는 의미를 가진다. 첫번째는 기준이라는 의미로 두번째는 분량이라는 의미로 볼 수 있다. 
  • The basis of this proper estimate of ourselves is the measure of faith God has given(literally, “God has measured the measure of faith”). There are two ways of looking at this. The measurecould be the “standard” by which we judge ourselves, namely, our shared faith; thus we look at ourselves on the basis of that common faith God’s grace has allotted to each of us (so Cranfield 1979; Wilckens 1982; Morris 1988; Fitzmyer 1993b; Harrisville 1980; Moo 1996). On the other hand, it could be that different “measure” or “apportionment” given to each believer as God wills and as accepted by faith(so Michel 1966; Murray 1968; M. Black 1973; Käsemann 1980; Dunn 1988b; Schreiner 1998). It is a difficult decision, for faith(as that given equally to all believers) favors the first and measure(referring to the different things apportioned) favors the second. The answer must be found in the context, specifically in verses 4–8 and the spiritual gifts given to each believer. Murray shows (1968:118–19) how this relates to “distinct endowments distributed among the members of the Christian community,” called “the measure of faith in the restricted sense of the faith that is suited to the exercise of this gift.” This makes best sense of the whole context: different members in the church having different gifts(vv. 4–6) provides a good parallel with the measure of faithsufficient for each to discover his or her gift and therefore function(v. 4) in the community. This is also in keeping with the near parallel in 2 Corinthians 10:13 (“the field God has assigned to us”; cf. 1 Cor 7:17; 12:7–11, all texts written near the time when Romans was composed). So Paul is saying that we will have a proper humility when we examine ourselves in keeping with the different gifts God has apportioned to us. There can be no pride, for all gifts are equally important to God and must be received by faith.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 323–324.

4-5절) 한몸에 여러 지체, 기관을 가지고 있다. 모든 기관이 같은 역할을 수행하는 것이 아닌것과 같이 우리모두가 그리스도안에서 한몸을 이루고 있기에 서로 다른 지체, 기관으로 각자의 은사에 따른 역할을 수행해야 한다. 

본문은 교회의 다양성과 하나됨을 인간의 몸으로 비유하고 있다. 인간의 몸이 하나이지만 여러가지 기관으로 이루어져 있는 것처럼 교회도 여러 지체들이 연합하여 하나를 이루고 있는 것이다. 
우리는 수직적으로 하나님께, 그리스도께 속해있고 수평적으로 서로에게 속해 있는 존재들이다. 

우리의 몸은 다양한 기관으로 이루어져 있다. 한 몸이 건강하게 활동하기 위해서는 모든 기관이 유기적으로 작동해야 한다. 어떤 기관은 전혀 보이지 않고 인식되지 않지만 그것이 문제가 생겼을때 전체가 쓰러지게 된다. 심장은 계속해서 피를 내보내야 하고 폐를 통해서는 숨을 쉬고 위와 장은 음식을 소화시키고 뇌는 지속적으로 여러가지를 판단하고 움직이도록 명령을 내려야 한다. 우리의 눈은 보고 귀는 듣고 코는 냄새를 맡고 입은 음식을 먹고 말을 하는 것이다. 손이 발더러 내가 더 중요한 역할을 하고 있다라고 말할 수 없는 것이다. 어떤 연구에 의하면 일반적인 교회에서 15%만이 열심히 일하고 나머지는 일하지 않는다고 한다. 만약에 우리의 몸의 여러 기관중에 15%만이 작동하고 나머지는 멈춰있다면 즉시 죽거나 코마상태에 빠지게 될 것이다. 그러므로 우리는 그분안에서 한몸을 이루었다라는 사실을 인정하고 겸손하게 하지만 최선을 다해서 나에게 주어진 역할을 감당함으로 하나됨, 연합을 이루어가야 한다. 
  • The human body is composed of many membersthat do not all have the same function.The body is a whole mechanism and yet depends on each one of its members to function properly. If all the body parts tried to function other than the way they were intended, the body would be crippled. And also if any one member failed to function properly, the body would be crippled. That is exactly Paul’s point. The church as a body parallels this exactly. We,the manymembers of the church, do indeed form one body,*and as such are dependent on each other. Yet together each member belongs to all the others.There is unity and diversity in the church. We are not meant to be “rugged individualists”; rather we are intended to think of ourselves as part of one body.Vertically, we are “not our own” but belong to Christ (1 Cor 6:19–20). Horizontally, we belong to each other. This is the principle of the many and the one. We are many members but form one body and so are interdependent. Our different gifts*are the way we blend into one body. That is, each of us has a critical part to play in the oneness that is the church; we need each other. In the eyes of God no one gift is more important than any other; there is no place for pride, for none of us can function properly without the whole. Studies have shown that in the average church, 15 percent are truly active both in terms of working in the church and in terms of giving. If only 15 percent of our body parts functioned, we would be virtually comatose. In the same way, our churches are crippled by the unwillingness of so many members to use their gifts to minister to each other (Eph 4:12). Yet this is only possible when we recognize we are one body… in Christ.It is only in union with him that we can gain the humility and the strength to function in unity.
  • *12:4–5Dunn (1988b:722–23) gives valuable insight into the background of the bodyconcept: (1) It flows out of the corporate expression of the gospel, that is, the communal character of salvation. (2) There may be some background in the Hellenistic idea of the polis(city) as a “body” or in the concept of Christ as the “eschatological Adam” (cf. 5:12–21) or the eucharist as a communal celebration, but the major origin/background must be the experience of community in worship and fellowship as a whole. (3) Therefore, the major point is not its origin but its meaning in the experience of the church as the body of Christ (v. 5; cf. Eph 1:22–23; Col 1:18).
  • *12:6There is some question whether the first half of verse 6 is part of the sentence in verses 4–5 (so nrsv; Dunn 1988b), making the list of gifts that follows purely descriptive (“if serving, on their service”), or whether it begins a new sentence (so nasb; niv; njb; nlt; Sanday and Headlam 1902; Murray 1968; Barrett 1957; Cranfield 1979; Fitzmyer 1993b), making the list of gifts imperatival (“if serving, let them serve”). The latter makes more sense, for Paul is exhorting the believers throughout this section.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 324–325.

이처럼 4-5절이 하나됨을 강조한다면 6-8절을 다양성을 보여준다. 
높게 생각하는, 자만심은 보통 초대교회내에서 성령의 은사의 영역에서 보여진다. 
은사를 생각하면서 우리가 마땅히 기억해야할 사실은 바로 1) 우리 모두가 은사를 가지고 있다는 것 2) 그 은사들은 바로 우리들 가운데 있다는 것 3) 모든 은사는 하나님으로부터 왔다는 사실을 알아야 한다. 본문의 7가지의 은사중에 2가지만이(예언과 가르침) 다른 은사의 목록에 등장한다. 
존 스토트는 은사에 대해서 이런 흥미로운 견해를 제시한다. 로마서 12장에서 은사의 원천은 바로 성부 하나님이시고 엡 4장에서는 성자 하나님, 고전 12장에서는 성령 하나님이 은사의 원천이 되신다라고 말한다. 이는 삼위일체 은혜의 선물인 것이다. 

6절) 우리에게 주신 은혜에 따라서 가지고 있는 은사가 서로 다르다. 예언이면 믿음의 분수대로 하라고 가르친다. 예언하는 이는 그들이 믿음으로 혹은 성령이 그들에게 드러낼 것을 진정으로 보여주는 것에 대한 확신이 있을때 말해야 한다. 하나님이 주신 믿음을 넘어서서 다른 이들에게 영향을 주기 위해서 해서는 안된다. 
  • 1. Prophesying.It is popular today to link this with preaching or teaching, but that was not its use in the early church (note that teachingis the third on the list here and thus a different gift). This was one of the important offices in the early church (second on the lists in 1 Cor 12:28; Eph 4:11 after apostles). Prophets were the divinely chosen means by which God gave specific revelations to the church regarding specific needs (so Cranfield 1979; Käsemann 1980; Grudem 1982; Dunn 1988b; Moo 1996; Schreiner 1998). It is important to realize that these revelations are not canonical but occasional, as in the case of Agabus, whose two revelations are in the canon only because Luke wrote them down in Acts 11:28 and 21:10–11. Prophets are to exercise their gift in proportion to [their] faith,meaning either according to the standards established by true doctrine (“the faith” as the content of our faith; so Cranfield 1979; Morris 1988; Stott 1994; Fitzmyer 1993b; Moo 1996) or according to the faith God has given them to use their gift properly (so Sanday and Headlam 1902; Barrett 1957; Murray 1968; Dunn 1988b; Schreiner 1998). On the basis of the discussion regarding “measure of faith” in verse 3, the latter is more likely. Paul is then saying that they must use their prophetic gift to serve God and the church rather than to serve themselves.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 326.

7-8절) 섬기는 일이면 섬기는 일로 / 가르치는 자면 가르치는 일로 / 위로하는 자면 위로하는 일로 / 구제하는 자는 성실함으로 / 다스리는 자는 부지런함으로 / 긍휼을 베푸는 자는 즐거움으로 하라. 
바울은 특별한 은사를행사하는데 필요한 세가지 태도를 강조한다. 1) 다른 사람을 재정적으로 돕는 특별한 은사를 가진 사람들은 절대로 억지로 주어서는 안되고 관대하게 줘야 한다. 2) 자주 이끄는 사람들은 그들이 설명해야할 사람이 없으므로 게으름을 주의해야 한다. 3) 상처받은 이들에게 자비를 베푸는 이들은 지치지 않고 즐겁게 계속해서 봉사해야 한다. 
  • Thus Paul spotlights three attitudes necessary in exercising particular gifts: (1) those who have a special gift of helping others financially should never give grudgingly but always generously; (2) those who lead often have no one to whom they are accountable, and hence they must beware of laziness; (3) those who show mercy to the hurting must not grow weary but continue to minister with gladness.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2179.

가르침이 전통적인 성경의 진리를 설명하는 것이라면 예언의 은사는 하나님으로부터 특별한 메시지를 주는 것이다. 

  • 2. Serving.This could be the kind of servingassociated with the specific ministry of a deacon (so Cranfield 1979; Moo 1996). But more likely this refers to ministry in general, not just the purview of the pastoral office but of all believers. In Ephesians 4:12, the pastors “prepare God’s people for works of service, so that the body of Christ may be built up.” This would refer to a wide range of services, like discipleship, youth work, children’s ministry and so on. Paul is saying that those called to ministry are to give themselves wholly to that task, realizing that it is a high calling and a privilege to serve the church in any way.
  • 3. Teaching.This gift is also mentioned in 1 Corinthians 12:28 and Ephesians 4:11 (cf. also Acts 2:42, where it is one of the four pillars of the early church). In the pastoral epistles the teaching office is stressed more than any other thing as the essential component of church ministry. In 1 Timothy 3:2 one of the criteria for leadership is “able to teach,” and in 2 Timothy 2:2 the proper process is passing on the sound doctrine to others who also “teach others.” Teachers are different from prophets in the sense that they explain the traditional biblical truths while prophets give specific messages from God. Like prophets, teachers are to dedicate themselves to their ministry. The pastor is also a teacher according to Ephesians 4:11 and the pastorals. It was a critical area in the early church because of the problem with false teachers, and it is even more critical today (there are now thousands of cults worldwide). Studies have shown that biblical illiteracy is on the rise in churches, and theology is on the wane. We desperately need to ground people in the Word and turn them into Berean Christians who “examine the Scriptures every day” (Acts 17:11) and care deeply for biblical truth.
  • 4. Encouraging.This is better translated “exhorter” because of its place after teaching,and in keeping with its use in 12:1, where niv translates it as urge(contra Morris 1988; Stott 1994). Of course, exhortation includes comfort and consolation but cannot be restricted to these ministries (the word means “exhort, encourage” and even “admonish” [my preference for Heb 3:13]). It refers to the practice of verbal care in general. Cranfield (1979:623–24) says the purpose of teaching was to instruct or explain truth while that of exhortation was “to help Christians to live out their obedience to the gospel.” So it concerns the “pastoral application” of these truths to the practical lives and needs of believers.
  • 5. Contributing to the needs of others.The steward of this gift could be one who shares his own possessions with others (so Godet 1969; Murray 1968; Cranfield 1979; Dunn 1988b; Morris 1988) or an official who distributes the church’s resources (as in Acts 6:1–7; so Calvin 1979; Käsemann 1980). Yet the more common use of the language would favor the former. Paul is asking those who give to the needy to do so generouslyor perhaps “simply” in the sense that there should be no self-serving ulterior motives (so Godet 1969; Cranfield 1979; Moo 1996). When Christians give to help others, the goal is simply to provide for their needs rather than to gain credit from others or from God (cf. Acts 2:44–45; 4:32–34).
  • 6. Leadership.It is interesting that this category appears so far down the list. One would expect it to be near the prophets and teachers at the head of the list. However, it is doubtful that Paul has any hierarchy of gifts in mind, so it is not necessary to try to read the term in a secondary (but possible) sense of someone who “comes to the aid” of others (as do Michel 1966; Cranfield 1979; Dunn 1988b, based on its placement between the one who gives to the needy and the one who shows mercy). Everywhere else in Paul’s writings (and commonly elsewhere in literature) the Greek word refers to leadership (see 1 Thess 5:12; 1 Tim 3:4–5, 12; 5:17; Tit 3:8, 14), and that is more likely here. The concept may be broader than just church leadership and include managing the home (so 1 Tim 3:4–5, 12), but in this context of church ministry it more likely refers to those in charge of the church. Still, in the modern framework this would fit many aspects of church leadership, not just the pastoral staff. At any rate, they are to govern diligently,meaning with “zeal” or “eagerness.” Leadershipdemands a willingness to work hard, to give our best effort.
  • 7. Showing mercy.Most agree that this is a general category of caring for people in difficult circumstances, whether it be economic troubles, illness, old age, depression or any other misfortune. This is very close to contributing to the needs of others,though that probably implies financial aid while this is helping others in any way. Those “able to help others” (1 Cor 12:28) should do it cheerfully,a term used in 2 Corinthians 9:7 in the phrase “cheerful giver.” In short, those who help the needy must never do so in a grudging or gloomy manner but must feel the joy of the Lord in their hearts, recognizing the great privilege of helping others. Cranfield (1979:627) says it well—this comes “naturally to one who knows the secret that in those needy and suffering people whom he is called to tend the Lord is himself present (cf. Mt 25:31ff), for he will recognize in them Christ’s gracious gift to him and to the congregation … of an opportunity to love and thank Him who can never be loved and thanked enough.”
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 326–329.




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롬 11:25-32 이스라엘의 구원  (0) 2018.07.09
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 zI appeal to you therefore, brothers,1by the mercies of God, ato present your bodies bas a living sacrifice, holy and acceptable to God, which is your spiritual worship.22 cDo not be conformed to this world,3but be transformed by dthe renewal of your mind, that by testing you may ediscern what is the will of God, what is good and acceptable and perfect.4
z1 Cor. 1:10; 2 Cor. 10:1; Eph. 4:1
1Or brothers and sisters
ach. 6:13, 16, 19; [Ps. 50:13, 14; 1 Cor. 6:20]; See 1 Pet. 2:5
bHeb. 10:20
2Or your rational service
c1 Pet. 1:14; [1 John 2:15]
3Greek age
dTitus 3:5; [Ps. 51:10; 2 Cor. 4:16; Eph. 4:23; Col. 3:10]
eEph. 5:10; 1 Thess. 4:3
4Or what is the good and acceptable and perfect will of God
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 12:1–2.

본문(12:1-2)은 이후의 일상의 삶에서의 하나님의 의가 무엇인지를 보여준다. 그러면서 하나님을 기쁘시게 하는 삶이 무엇인지를 요약하고 있다. 
12:1-15:13의 본문은 앞서 구원하시는 하나님의 복음의 능력을 실제의 삶에서 적용해 낼 것을 이야기한다. 복음은 하나님의 진노로부터의 구원을 줄 뿐만 아니라 새롭게 변화된 삶을 살 수 있는 능력을 제공한다. 그리스도는 우리의 주가 되시지 않는다면 우리의 구주이실 수 없다. 
  • The last major section of the body of Romans sets forth general principles and some specific applications of the gospel. The gospel provides not only salvation from God’s wrath but also the power to live changed lives. Christ cannot be our Savior without also being our Lord.
  •  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), 2315.

1절이 그리스도인의 삶이 무엇인지를 말한다면 2절은 어떻게를 말하고 있다.

1절) 본문은 그러므로로 시작한다. 이는 단순히 바로 앞에 다루었던 주제, 유대인들과 이방인들에게 구원을 주시는 하나님의 자비만을 단순히 다루는 것이 아니라 바울이 본 서신을 시작하면서 설파하는 모든 것을 담고 있다. 이는 교리에서 삶으로의 전환을 나타낸다. 바울은 힘써서 그리스도안에서 하나님의 구속의 역사에 대한 신학, 교리를 설파하고 이제 이 신학적인 기반으로부터 논리적으로 흘러나오는 윤리적인 기대, 삶의 문제를 다루고 있는 것이다. 12장 부터 로마서의 실제적인 부분이라고 할 수 있다. 
그러나 실제적인 삶은 반드시 견고한 신학적인 기초위에 기초를 두어야만 한다. 그렇지 않으면 이것은 단순히 종교적인 공동체 안에서 어떻게 내면 좋은가라는 조언 이상이 될 수 없다. 만약 하나님께서 우리를 위해서 행하신 것을 하시지 않았다면 그분이 우리에게 말씀하시는 것을 우리가 지금 해야만 하는 이유가 없다. 하나님의 윤리적 가르침의 역동성은 바로 이 그분이 누구이시고 우리를 대신해서 무엇을 하셨는지에 대한 논리적이고 필연적인 관계로부터 비롯된다. 현재의 많은 종교는 우리의 삶을 고양하고 영감을 주는 도덕적 규범을 가지고 있다. 오직 기독고의 신앙만이 역사속에 일어난 초자연적인 역사(예수 그리스도의 성육신, 삶, 죽음, 부활)에 기초해서 궁극적인 도덕적 권위뿐만 아니라 하나님의 신성한 의도를 따라 인간의 삶을 변화시키는 효과적인 능력을 가지고 있다. 그래서 기독교 윤리는 특별히 홀로 서 있지 않고 확립된 신학적 기반의 피할 수 없는 함의를 드러내기 때문에 실제적이다. 고립된 신학은 메마른 지성주의를 낳고 신학적인 기반으로부터 괴리된 윤리는 목표를 성취하는데 힘이 없다. 

  • The “therefore” in v. 1 refers back not simply to the previous argument about God’s mercy in bringing salvation to Jew and Gentile but to everything that Paul had been teaching from the beginning of the epistle. It marks the transition from the theology of God’s redemptive act in Christ Jesus to the ethical expectations that flow logically from that theological base.1We come now to what is usually called the “practical” section of Romans.
  • The practical, however, must of necessity rest upon a solid theological foundation. Otherwise it is little more than advice about how to get along in a religious community. If God had not done what he did for us, there would be no compelling reason why we should now do what he says. The dynamic of God’s ethical instruction arises from its logical and necessary relationship to who he is and what he has done on our behalf. Many of the living religions have an ethical code that uplifts and inspires. Only the Christian faith, rooted as it is in a supernatural act that took place in history (the incarnation, life, death, and resurrection of Jesus Christ), has the ultimate moral authority as well as the effective power to transform human life according to the divine intention. So Christian ethics are practical specifically because they do not stand alone but emerge as unavoidable implications of an established theological base. Theology in isolation promotes a barren intellectualism. Ethics apart from a theological base is impotent to achieve its goals.
  • 1J. Mosier holds that chaps. 12–15 are an exhortation directed at Christian believers in Rome stressing the importance of unity in dealing with three critical problems facing the Roman churches in a.d. 57: civil disobedience, the law, and the conflict between meat eaters and vegetarians. Christians there, both Gentile and Jewish, needed a change of heart so that Paul would have a cooperative base for the extension of the Gentile mission (“Rethinking Romans 12–15,” NTS36 [1990]: 571–82).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 230.

본문의 권한다라는 단어는 ‘카라칼로’라는 단어인데 헬라어에서는 이 단어가 가장 처음에 등장한다. 이것의 의미는 다른편의 사람을 부르다, 훈계하다, 간청하다, 격려하다라는 의미를 지닌다. 크랜필드는 이는 기독교인들에게 간청하는 기술적인 표현으로 ‘복음에 기초해서 이미 복음을 받아들이고 이 복음을 지속적으로 따르며 살기로 다짐한 사람들을 향한 간절한 청원”을 의미한다고 표현했다. 

본문의 산 제사라는 비유는 구약의 제사를 떠오르게 한다. 제단위에 제물을 드릴 것을 요구하는 이 내용은 믿는 이들로 하여금 한걸음 나아가 결정적인 헌신을 할 것을 요구하고 있다. 삶의 거룩은 자발적인 의지의 행동을 떠나서 나아갈 수 없다. 성화는 삶의 전체에 걸쳐서 지속된다는 의미에서 점진적이지만 각각의 진보는 의지의 결정에 달려 있다. 제물이 살아있다는 것은 행위의 자발적인 성격을 반영한다. 부루스는 ‘새로운 질서의 제물들은 고대 동물의 희생과 같이 다른이들의 삶을 드리는 것이 아니라 자기 자신을 드리는 것을 의미한다’라고 말했다. 이러한 제물은 거룩하고 하나님을 기쁘시게 하는 것이다. 그분이 받으실 만한 것이다. 이처럼 하나님을 기쁘시게 할 가능성은 우리 자신의 완전한 복종을 위한 강력한 동기를 제공한다. 
  • Holiness of life rarely progresses apart from deliberative acts of the will. While sanctification is gradual in the sense that it continues throughout life, each advance depends upon a decision of the will. That the sacrifice is “living” reflects the voluntary nature of the act. F. F. Bruce comments that “the sacrifices of the new order do not consist in taking the lives of others, like the ancient animal sacrifices, but in giving one’s own.”7Such sacrifices are “holy and pleasing to God.” They are worthy of his acceptance. The possibility of bringing pleasure to God provides a powerful motivation for complete surrender of self.
  • 7F. F. Bruce, The Letter of Paul to the Romans, 2d ed., TNTC (Grand Rapids: Eerdmans, 1985), 213.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 231.

  • The Old Testament also has several passages in which sacrificial language is used metaphorically, e.g., “sacrifice thank offerings to God” (Ps 50:14, 23) or “may the lifting up of my hands be like the evening sacrifice” (Ps 141:2). In the New Testament we find the “sacrifice of praise” (Heb 13:15) or the “spiritual sacrifices” (1 Pet 2:5).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 319.

바울은 산 제물로 어떤 사람의 몸을 바치는 것을 영적 예배라고 말했다. 본문의 몸은 단지 육체적인 몸만이 아니라 ‘전인’, 우리의 모든 영역을 의미한다고 보는 것이 합당하다.
이 영적 예배라는 표현은 ‘로기코스 라트레이아’이다. 모기코스는 영적인, 이성적인 합당한의 의미이다. 녹스는 “이것은 이성적인 피조물로서의 너를 통한 예배이다’라고 정의했다. 하나님의 자비의 행동의 관점에서 우리 자신을 기꺼이 그분에게 바치는 것이 전적으로 합당하다.  하나님의 은혜의 선물을 받아들이는 것을 가르치면서 우리편에서의 도덕적인 의무가 전적으로 포함되지 않는다라고 가르치는 것은 주요한 이단의 가르침이다. “그분은 모든 것의 주이시다. 그렇지 않으면 어떤 것의 주도 아니다."
  • Paul said that the offering of one’s body as a living sacrifice is a “spiritual act of worship.” This expression has been variously translated as “spiritual service, reasonable worship, rational service,” and so on.8  p 232  Perhaps the best paraphrase is that of Knox, “This is the worship due from you as rational creatures.”9In view of God’s acts of mercy it is entirely fitting that we commit ourselves without reservation to him. To teach that accepting the free gift of God’s grace does not necessarily involve a moral obligation on our part is a heresy of gigantic proportions. The popular cliche “He is Lord of all or not Lord at all” is absolutely right.
  • 8Bartsch says that all possibilities are exhausted in translating λογικός as “spiritual, rational, appropriate,” or “reasonable” (EDNT2.355). For extended discussions on the meaning of λογικός in Greek philosophy consult the more technical commentaries.
  • Knox R. A. Knox, The Holy Bible
  • 9Not rational in the sense of human rationality (cf. 1 Cor 2:6–10) but rational in terms of a proper understanding of truth as revealed in Jesus Christ.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 231–232.

본문은 이 희생 제물의 세 측면을 말한다. 이는 1) 하나님이 기뻐하시는, 2) 거룩한, 3) 살아있는 제물이어야 한다. 
  • There are three aspects of our sacrifice: (1) it is living,denoting not only the dynamic nature of the sacrifice (its ongoing force; so Hodge 1950; Dunn 1988b; Moo 1996) but also the spiritual state of the “new life” in Christ and the Spirit (6:4, 8–11, 13; so Cranfield 1979; Morris 1988; Thompson 1991:79; Schreiner 1998). (2) It is holy,meaning that the person is wholly dedicated, “set apart” from the world and belonging to God. (3) It is pleasing to God,building on the Old Testament concept of the sacrifice as pleasing God (Ex 29:18, 25, 41; Num 15:7–14; Ps 51:19) and common in the New Testament as well (2 Cor 5:9, “we make it our goal to please him”; cf. Eph 5:10; Phil 4:18; Col 3:20; Heb 13:21). Each of these is a critical aspect of the Christian life—we must strive at all times to experience the new life of the Spirit so we might be sanctified or set apart to God and bring him pleasure.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 319.

2절) 앞서 1절에서 우리 자신을 하나님께 드려야한다는 구체적인 행동에 대해서 말했다면 이제 2절에서는 두종류의 구체적인 행동을 요청한다. 첫번째는 부정적인 것으로 이 세대를 본받지 말라는 것이다. 신자들은 천국의 시민으로 위의 것에 마음을 두고 세상의 것에 마음을 두어서는 안된다. 바울은 갈라디아서에서 말했듯이 이 세대는 악하다라는 것을 상기시킨다. 우리들은 이 시대의 가치와 요청을 따르지 않고 빛과 소금으로서의 정체성을 가지고 이 세상을 밝히고 정화하는 삶을 추구해야 한다. 두번째 긍정적인 요구는 바로 그분의 뜻을 분별하라는 것이다. 그러기 위해서는 마음을 새롭게 함으로 변화를 받음으로 하나님의 선하시고 기뻐하시고 온전하신 뜻이 무엇인지 알기 위해서, 분별하기 위해서 노력해야 한다는 것이다. 앞선 요구처럼 이 세대를 본받지 않는 노력이 필요하지만 더 나아가서 내 안에서의 변혁이 요청되고 있다. 본문의 변화를 받아라는 단어는 신약에서 두번 등장하는데 첫번째는 막 9:2(마 17:2)의 변화산에서 세 제자들 앞에서 예수님이 변화되신 것이고 두번째는 고후 3:18에서 바울이 신자들을 가르칠때 주님의 영광을 보라라고 말하면서 그분의 모습과 같이 변화될 것을 말하고 있다. 본문에서 말하는 변화는 아무런 효과없는 변화가 아니라 인간의 마음속 깊은 곳에서 시작된 급진적인 방향전환을 말한다.

  • From without there is a continuing pressure to adopt the customs and mind-set of the world in which we live. Although that influence must be rejected, that alone will never create the kind of change God has in mind for his followers. Real and lasting change comes from within. We must “let ourselves be transformed.”12The verb occurs in two other settings in the New Testament. First is Mark 9:2 (Matt 17:2), where Jesus is said to have been “transfigured” before his three disciples. Next is 2 Cor 3:18, where Paul taught that believers, as they behold the glory of the Lord, are being “transformed” into his likeness. The   p 233  transformation of which Paul spoke in Rom 12:2 is not a change effected from without but a radical reorientation that begins deep within the human heart.
  • A renewed mind is concerned with those issues of life that are of lasting importance.13By nature our thoughts tend to dwell on the ephemeral. But that which passes quickly is normally inconsequential. As Paul said in another place, “What is seen is temporary, but what is unseen is eternal” (2 Cor 4:18). The mind renewed enables us to discern the will of God.14Released from the control of the world around us, we can come to know what God has in mind for us. We will find that his will is “good, pleasing and perfect.” It is good because it brings about moral and spiritual growth. It is pleasing to God because it is an expression of his nature. It is perfect in that no one could possibly improve on what God desires to happen.
  • 12μεταμορφοῦσθε is a present passive imperative. Although God brings about the transformation, we must voluntarily place ourselves at his disposal so it can happen. He will not “transform” us against our will. The present tense suggests that the process is to continue throughout life. Transformation is not instantaneous.
  • 13J. A. Fitzmyer defines the νοῦς as “that aspect of the human being which is considered the seat of intellectual and moral judgment” (Romans, AB [New York: Doubleday, 1993], 641). J. Behm says the νοῦς of Christians is “the inner direction of their thought and will and the orientation of their moral consciousness” (TDNT4.958).
  • 14δοκιμάζω means “to put to the test” or “to approve as the result of testing.” The second meaning fits the present context better.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 232–233.

 본문의 이 세대는 ‘아이온’으로 악한 세대, 세상이란 의미이다. 이 악한 세대는 구속받은 신자들이 마땅히 피해야만 하는 생각과 삶의 패턴을 가지고 있다. 
  • This present evil “age” (Greek aiōn; see Luke 16:8; 1 Cor 2:6, 8; 3:18; Gal 1:4; Eph 2:2; 1 Tim 6:17; 2 Tim 4:10) has its own pattern of thinking and living that redeemed believers must avoid. renewing of your mind.The work of God’s Spirit within must reprogram the “depraved mind” (1:28) that characterizes this world (see Eph 4:23).
  •  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), 2315.

본문의 분별하다라는 단어는 ‘도키마조’로 이는 무엇을 사용하거나 실제적으로 테스트함을 통해서 무엇인가의 가치를 깨닫는 감각을 의미한다. 
  • By testing you   p 2179  may discerntranslates Greek dokimazō, which often has the sense of finding out the worth of something by putting it to use or testing it in actual practice (cf. Luke 14:19; 1 Cor. 3:13; 2 Cor. 8:22; 1 Tim. 3:10).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2178–2179.


세상은 우리를 향해서 지속적으로 이시대의 거대한 흐름을 따르라고 강권한다. 이시대의 성공주의, 소비주의, 성적인 부도덕, 쾌락주의, 힘의 논리 등등. 우리는 이 시대를 거스르고 있는가 그 논리와 요구를 따르고 본받고 있는가? 
마음을 새롭게 하는 변화는 무엇으로 가능한가? 본문 안에서 명시적으로 말하고 있지 않지만 이는 성령의 능력으로 가능하다. 바울은 지속적으로 이것이 마음의 문제라고 말하고 있다. 다른 말로 하면 이것은 세계관이라고 말할 수 있다. 
  • The Spirit “changes” us and enables us to offer ourselves completely to God. This takes place in the mind,which is renewed or changed (literally “made new again and again”) by the Holy Spirit. Moo (1996:756–57) calls this a “ ‘re-programming’ of the mind,” a lifelong process in which the mind is taken from the world and more and more made to “have in mind the things of God” (Mk 8:33). It is startling how much there is in Scripture on the mind (see Osborne 1984:55–70). In Romans 1:18–32 the focus of Paul’s diatribe against depravity is clearly the mind. In 7:23, 25 the mind is the sphere of battle between the desire to serve God and sin at the same time. In 8:5–7 this war continues in the mind but now between sin and the Spirit. Thus it is clear that the mind is where spiritual growth occurs, and in the mind decisions are made that determine one’s spiritual direction and destiny. Paul’s focus is inner, spiritual transformation, and the locus is in the thinking process. In other words, the ongoing conduct of the believer is based on input from the world (v. 2) or from God (v. 2). This will determine whether one lives the victorious Christian life (8:1–8, 37) or a life of spiritual defeat (7:14–25). In fact, that is one of the major purposes of Christian fellowship, providing a counter to the mind-control of the world.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 321–322.

하나님의 뜻은 하나님께서 제시해주시는 우리의 삶에 대한 방향과 인도하심을 의미한다. 이 하나님의 뜻이 무엇인지를 확인하는데 필요한 세가지가 바로 하나님의 선하심과 기뻐하심과 온전함이다. 또한 이것은 우리를 위한 선함과 기뻐함과 온전함을 의미하기도 하다. 
NIV는 본문에서 분별하다라는 단어를 test and approve라고 표현했다. 
로마서12:2 NIV : Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing and perfect will.
본문을 직역하면 이렇다. 더이상 이 세상의 방식에 순응하지 말고 너의 마음을 새롭게 함으로 변화를 받으라. 그러면 당신은 그분의 선하시고 기뻐하시고 온전하시 뜻이 무엇인지 시험하고 증명할 수 있을 것이다. 
새번역을 이렇게 말한다. 
로마서12:2 새번역: 여러분은이세상을본받지말고, 마음을새롭게하여변화를받으십시오. 그러면여러분은하나님의선하시고기뻐하시고온전하신뜻이무엇인지를분별할수있게될것입니다.

본문의 선함은 ‘아가토스’로 도덕적으로 좋은의 의미이다. 기뻐하시고는 ‘유아레스토스’로 매우 기쁘게, 받아들일만한이라는 의미이고 온전함은 ‘텔레이오스’로 완벽함이라는 의미이다. 




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33 Oh, the depth of the riches and swisdom and knowledge of God! tHow unsearchable are his judgments and how inscrutable his ways! 
34  “For uwho has known the mind of the Lord, 
or vwho has been his counselor?” 
35  “Or wwho has given a gift to him 
that he might be repaid?” 
36 For xfrom him and through him and to him are all things. yTo him be glory forever. Amen. 
sCol. 2:3; [Ps. 139:6; Eph. 3:10]
tDeut. 29:29
uIsa. 40:13; 1 Cor. 2:16; [Job 15:8]
vJob 36:22, 23
wJob 35:7; 41:11
x1 Cor. 8:6; 11:12; Col. 1:16; [Heb. 2:10]
ych. 16:27; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 1 Pet. 4:11; 2 Pet. 3:18; Jude 25; Rev. 1:6; 5:13
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:33–36.

바울은 본문에서 구원의 역사 안에서의 하나님의 위대한 계획을 선포하며 결론을 지으면서 찬양을 터뜨린다. 하나님의 지혜와 그 길, 방법들은 인간의 이해를 완전히 뛰어넘으므로 마땅히 모든 영광을 받을 자격이 있다. 
  • As he concludes his setting forth of God’s great plan in the history of salvation (chs. 1–11), Paul breaks forth into praise. God’s wisdom and ways are far beyond the understanding of human beings, and hence he deserves all the glory.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2178.

이방인들과 유대인들의 회심의 주제는 바울을 종교적 황홀경의 높이로 이끈다. 하나님의 긍휼은 인간의 언어로 묘사하기에 부적절할만큼 위대하다. 그래서 그는 자격인 없는 인간을 위해서 모든 일을 행하신 위대한 하나님에게 찬양의 송영의 형태로 찬송하는 것으로 끝맺는다. 그것은 9-11장 혹은 1-11장 전체의 그의 메시지에 대한 결론에 해당한다. 바울은 인간의 죄성과 하나님의 은혜를 묵상할 수록 그는 그들의 처절한 부패와 불신앙에도 불구하고 이방방인과 유대인들을 향한 하나님의 신적인 긍휼의 깊이에 대해서 생각한다. 그는 믿을 수 없는 하나님의 풍성함과 그분의 심판의 신비로운 본성에 대해서 경이로움속에서 오직 경찬한다. 참으로 주님의 마음을 알 사람은 없다. 9줄에 해당하는 본 찬송은 3가지 구조로 이루어져 있다. 먼저는 세종류의 감탄(33절, 하나님의 지혜와 지식의 풍성함의 깊이, 헤아릴 수 없는 그의 판단, 신비로운 그의 길(찾지 못할)), 두번째로 세종류의 질문(34-35절, 누가 주의 마음을 알았느냐? 누가 그의 모사가 되었느냐? 누가 주께 먼저 드려 갚으심을 받겠느냐?), 세번째로 세종류의 전치사 형식(36절, 주에게서 나오고-from, 주로 말미암고-through, 주에게로 돌아감-to or for)으로 되어 있다. 
  • The theme of Gentile and Jewish conversion lifts Paul to the heights of religious ecstasy. God’s mercy is so great that human language is inadequate to describe it. So he concludes with a hymn that forms a doxology of praise to the great God who has done all this for unworthy humanity. It forms a conclusion to his message in chapters 9–11 and possibly to chapters 1–11 as a whole (so Fitzmyer 1993b). As Paul meditates on human sinfulness and divine grace, as he thinks about the depths of divine mercy that has reached down to Gentile and Jew alike in spite of their terrible depravity and unbelief, he can only exclaim in wonder about the unbelievable depth of God’s riches and the inscrutable nature of his judgments. Indeed, no one can know the mind of the Lord.The nine-line hymn is constructed in a series of threes: three exclamations (v. 33; the first names three divine attributes), three questions (vv. 34–35) and a threefold prepositional formula (v. 36; see Deichgräber 1967:61–64; Dunn 1988b; Fitzmyer 1993b).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 313.

33절) 깊도다 하나님의 지혜와 지식의 풍성함이여, 그의 판단은 헤아리지 못할 것이며 그의 길은 찾지 못할 것이다. 
ESV 영어 성경은 "풍성함의 깊이와 하나님의 지혜와 지식이여, 그의 심판이 얼마나 헤아릴수 없는지, 그의 길이 얼마나 신비로운지요!”라고 번역하고 있다. 
33 Oh, the depth of the riches and swisdom and knowledge of God! tHow unsearchable are his judgments and how inscrutable his ways! 
NIV는 로마서11:33: Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!라고 표현되어 있다. 
하나님의 깊음은 비유적으로 다함이 없는 그분의 성품의 광대함을 나타낸다. 
또한 이 깊음이 하나님의 지혜와 지식과 풍성함을 수식한다고도 본다. 말하자면 깊도다. 하나님의 지혜와 지식과 풍성함이여.. 
이어지는 두가지의 경탄은 하나님의 놀라운 지혜와 지식을 더욱더 놀랍게 표현하고 있다. 본문의 판단, 심판은 마지막때의 심판과 저주에 대해 부정적으로 표현하고 있는 것이 아니라 일반적인 하나님의 결정, 측별히 인간에 대한 구원을 가져오는 판단을 의미한다. 그분의 판단은 토기장이가 귀히 쓸것과 천하게 쓸것을 결정하는 것인데 신비로운, 이해할 수 없는 것이다. 하나님은 우리를 아시지만 우리는 하나님을 알지 못한다. 오직 한가지 방법은 우리의 삶에서 그분의 신비로움을 만날때 그분의 위대한 판단을 신뢰하는 것이다. 하나님의 판단이 실행되었을때, 그들은 그것을 찾을 수 없거나 이해할 수 없다. 하나님의 주권적인 행동들은 특별히 구원 역사에 있어서 절대로 인간들에게, 신자나 불신자들에게 모두 완전히 이해되지 않는다. 바울이 이 장들에서 경험한 그 신비들은 오직 우리가 천국에 가야 이해할 수 있을 것이다. 그러므로 지금 우리는 단순히 하나님의 위대한 지혜를 받아들여야만 한다. 
  • Paul begins with an awestruck exclamation regarding the depth of the riches of the wisdom and knowledge of God.Although the niv makes it seem that there are two attributes listed after depth of riches,the term richesis also an attribute; the line should read “the depth of the riches and wisdom and knowledge of God” (contra Murray 1968; Schreiner 1998). The depthof God refers metaphorically to the inexhaustible immensity of his attributes. No one can comprehend the vastness of who he is. There are three areas of his depth here, which Moo (1996:741) labels his “communicable attributes” because human beings share them to an extent and because they describe God interacting with his creation. The richesof God refers back to 2:4, 9:23, 10:12 and 11:12 and to his rich mercy and grace (in 2:4, “the riches of his kindness, tolerance and patience”) shown to unworthy humanity in bringing salvation to them. His wisdomrefers to his plan of salvation as expressed in 3:21–8:39, the accomplishment of his wise will in the atoning sacrifice of Christ and the offer of salvation to the world, Jew and Gentile alike. The knowledge of God(specifically his knowing us, not our knowing him) could mean generally his omniscience and as such be virtually synonymous with his wisdom,but in Romans it may well be meant specifically of his foreknowledge (8:29; 11:2) of us. Thus knowledgewould refer to his predetermined will, a central theme of chapters 9–11*. All three—riches, wisdomand knowledge—relate primarily to his saving knowledge and plan.
  • The two exclamations that follow develop further God’s incredible wisdom and knowledge.The two are parallel in structure as well as meaning. His judgmentsare unsearchableor “inscrutable,” and his pathsor “ways” are beyond tracing out. The word judgmentsrefers not negatively to final judgment or condemnation (as in 2:2; 5:16) but rather to God’s decisions in general, especially his decision to bring salvation to humankind (thus they certainly include “sternness” as well as “kindness”; see 11:22). His decision to make “some pottery for noble purposes and some for common use” (9:21) is “inscrutable” or “unfathomable, impossible to understand” (see Job 42:3; Ps 147:5; Is 40:28). Many quote 2 Baruch14:8–9, “O Lord, my Lord, who can understand your judgment? Or who can explore the depth of your way? Or who can discern the majesty of your path? Or who can discern your incomprehensible counsel? Or who of those who are born has ever discovered the beginning and the end of your incomprehensible counsel?” God knows us, but we do not understand God. The only solution is to trust his greater judgment as we encounter the mysteries of life. The paths of Godwould be the action side of his judgments.When God’s decisions are acted out, they also are beyond tracing outor “incomprehensible.” God’s sovereign actions (especially in salvation history here) can never be truly understood by mere human beings, believers as well as unbelievers. The mysteries Paul has explored in these chapters will only be comprehended when we get to heaven. For now we must simply accept God’s greater wisdom.
  • *11:33Let me apply this to the central debate on election and eternal security explored in chapters 8–11. Theologians pretend to know more than they actually do and make absolutist statements about their decisions. One scholar recently even said that all Arminians are going to hell because by definition they have to deny the sovereignty of God. Such hubris is a sin in itself. While we must all work out our understanding of such important issues as predestination to the best of our abilities, we must do so humbly, recognizing our partial knowledge. On these issues there are important passages on both sides, and each of us must respect the other and be “iron sharpening iron” as we discuss the issues. It is time to quit fighting over such ultimately unknowable doctrines, for “we know in part and we prophesy in part” (1 Cor 13:9). This does not mean we cannot take a strong stance on the issue (this commentary does—see comments at 8:29–30 and the conclusion to chap. 10), but the positions must be held heuristically and with respect.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 313–315.

34-35절) 본문은 사 40:13을 인용한다. 하나님은 참으로 찾을수없는, 이해할 수 없는 신비로운 분이시다. 인간은 오직 그분의 의지로 그분이 역사하신 것을 경외감으로 바라볼 뿐이다. 고전 2:16에서는 
고린도전서2:16: 누가주의마음을알아서주를가르치겠느냐그러나우리가그리스도의마음을가졌느니라
바울은 우리가 그리스도의 마음을 가졌다라고 결론짓는다. 알핏보면 본문의 내용과 상반되는 것처럼 보인다. 하지만 고린도전서에서 바울은 그리스도안에서 성령의 계시를 통하지 않고는 하나님의 마음을 누구도 알 수 없다라고 말하는 것이다. 구원역사의 하나님의 지식은 우리들에게는 절대적으로 유한하기에 우리중에 누구도 그분의 모사가 될 수 없다. 우리는 모두 그분의 지식과 의지에 의존함으로 그리스도 의존적인 삶을 살아야 한다. 
  • God is indeed inscrutable, and human beings can only watch in awe as he performs his will. Paul also quotes Isaiah 40:13 in 1 Corinthians 2:16, where Paul concludes, “but we have the mind of Christ.” At first glance the two passages seem to contradict each other, but Paul in 1 Corinthians is actually saying that no one can know God’s mind except through the revelation of the Holy Spirit in Christ, and that is compatible with this (see Schreiner 1998:635–36). The point is that God’s knowledge of salvation history is absolute while ours is finite, so none of us can be his counselor.We all depend on his knowledge and his will, so we live lives of Christ-dependency (the true meaning of faith).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 315–316.

35절은 구약의 욥 41:11의 인용이다. 
  • The second Old Testament text alluded to is Job 41:11 (apparently a Pauline paraphrase of the Hebrew text), quoted as Who has ever given to God, that God should repay him?In Job this is toward the end of Yahweh’s speech (Job 38–41) where Yahweh declares that he is sovereign over everything, for “everything under heaven belongs to me” (41:11). As Schreiner points out (1998:637), Job has been doubting the justice and wisdom of God (note the parallel with 9:6, 14), and here God responds that he alone has the wisdom to “superintend the world.” Paul is faithful to Job, for givenmeans to “give beforehand” so that God would be obligated to repay.No one has ever been able to givesomething to God so that God owes them anything. Rather, all accept God’s gifts as a free act of grace on his part. Wisdomand knowledge(v. 33) are beyond us (v. 34) and come to us as a free gift from God (v. 35).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 316.

36절) 만물이 주님으로부터 나오고(호티, for), 주로 말미암고(디아, through), 주에게로(에이스, to) 돌아간다. 이 본문의 표현은 1세기 스토아 문학의 영향이 보여진다. 이는 헬라 유대주의의 영향으로 보인다. 하나님의 주권이 만물에 있음을 강조하면서 9-11장의 절정을 마무리한다. 하나님은 만물을 책임지시고 결정하신다. 누구도 그분의 마음을 알 수 없다. 그분은 모든 진리를 드러내심으로 누구도 그분의 모사가 될 수 없다. 그는 주시는 분이고 그러므로 구원역사의 통제자이시다. 그러므로 오직 한가지 결론이 가능하다. 그에게 영광이 영원히 있을 지어다. 구원을 가능하게 하시는 분 그리고 유대인과 이방인 모두를 그를 위해 구원하신 분이 모든 것위에 마땅히 영광을 받으실 분이시다. 웨스트민스터 요리문답은 말한다. 하나님이 인간을 창조하신 것은 그분을 영화롭게 하고 그분을 영원토록 즐거워하게 하기 위해서이다라고. 그분의 이름을 높여드리고 그의 사랑을 즐거워하는 것은 참으로 우리의 특권이다. 아멘은 그 송영을 유효하게 확증한다. 
  • All of this (vv. 33–35) is grounded (hoti, for)in the fact that God is the source (ek, from),instrument (dia, through)and goal (eis, to)of all things(compare 1 Cor 8:6 of God, and Col 1:16–17 of Christ). While there is strong background for this in Stoic writings of the first century, it is likely that the basis for this is in Hellenistic Judaism, whose writers borrowed from the Stoics (so Cranfield 1979; Dunn 1988b; Moo 1996). This clearly undergirds the sovereignty of God over all things in creation, a fitting climax to chapters 9–11. God is in charge and determines all things, so no one can know his mind. He reveals all truth, so no one can be his counselor. He is the giver and thus the controller of salvation-history. Therefore, only one conclusion is possible: to him be the glory forever.The One who has made salvation possible and who has brought both Jew and Gentile to himself is the one who deserves gloryabove all else. As the Westminster Catechism says, God created humanity to “glorify him and to enjoy him forever.” It is indeed our privilege to magnify his name and to enjoy his loving presence. The amenaffirms the validity of the doxology (cf. 1:25; 9:5).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 316.




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25 hLest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers:4ia partial hardening has come upon Israel, juntil the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, 
k“The Deliverer will come lfrom Zion, 
he will banish ungodliness from Jacob”; 
27  “and this will be my mcovenant with them 
nwhen I take away their sins.” 
28 As regards the gospel, they are enemies for your sake. But as regards election, they are obeloved for the sake of their forefathers. 29 For the gifts and pthe calling of God are irrevocable. 30 For just as qyou were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now5receive mercy. 32 For God rhas consigned all to disobedience, that he may have mercy on all. 
hch. 12:16
4Or brothers and sisters
i2 Cor. 3:14; [ver. 7]
j[Rev. 7:9]; See Luke 21:24
kCited from Isa. 59:20, 21; [John 4:22; Heb. 8:8–12]
lPs. 14:7; 53:6
mSee ch. 9:4
nIsa. 27:9; [Heb. 8:12]
och. 9:5; Deut. 7:8; 10:15
pSee ch. 8:28
qEph. 2:2, 3, 11, 13; Col. 1:21; 3:7; Titus 3:3
5Some manuscripts omit now
rSee ch. 3:9
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:25–32.

25절) 바울은 로마의 형제들에게 구원의 신비를 알기를 원했다. 자신들의 구원으로 자만에 빠지지 않기를 권고하면서 이방인의 충만한 수가 들어 올때까지 이스라엘이 더러 우둔하게 될 것이라고 말한다. 
본문에 사용된 신비라는 단어는 ‘미스테리온’이라는 단어로 신성한 비밀을 의미한다. 이 비밀은 어떤 것을 당혹스럽게 하거나 이해하기 어렵게 하는 것을 의미하는 것이 아니라 이전에는 감추어진 것인데 이제는 드러난 것을 의미한다. 그 신비는 본문에서 세가지 요소를 가지고 있다. 첫째로 지금 구원의 역사 속에 대다수의 이스라엘이 완악해졌고 둘째로 동시에 이방인의 충만한 수가 구원을 받을 것이고 셋째로 하나님께서 미래에 모든 이스라엘의 구원을 위해 새로운 일을 행하실 것이다. 
  • Paul discloses a mysteryto the Gentiles to prevent them from being proud. The word “mystery” does not necessarily refer to something puzzling or difficult to grasp, but to something that was previously hidden and is now revealed. The mystery here has three elements: (1) at this time in salvation history the majority of Israel has been hardened; (2) during this same time the full number of Gentiles is being saved; and (3) God will do a new work in the future in which he will save all “Israel” (v. 26).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2177.

  •  mystery.A word Paul uses for an element in God’s plan that the OT does not clearly reveal (16:25; 1 Cor 2:1, 7; 4:1; 13:2; 14:2; 15:51; Eph 1:9; 3:3, 4, 9; 5:32; 6:19; Col 1:26, 27; 2:2; 4:3; 2 Thess 2:7 [“secret”]; 1 Tim 3:9 [“deep truths”], 16). Thismystery is the process by which God is using Israel’s “hardening” and the salvation of Gentiles to save all Israel (vv. 25b–26a).
  • OT Old Testament
  • vv. verses in the chapter being commented on
  •  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), 2314.

본문에서 사용된 신비라는 단어는 공관복음에서(막 4:11)에 사용되고 요한 복음에는 등장하지 않는다. 그런데 바울 서신에서는 20여번 등장한다. 앞선 문맥에서 그 비밀은 이스라엘을 향한 하나님의 구원의 역사를 의미했다. 하나님께서는 이스라엘의 조상들과 맺은 약속을 돌이키시지 않는다. 23절에서 말한 것처럼 불신앙가운데 남아있지 않으면 미래에 이를 행하신다는 것이다. 바울은 이 비밀을 이방인들도 알기 원했다. 왜냐하면 그들이 자고하거나 스스로 속지 않도록 하기 위해서이다. 
  • A great deal has been written about the word “mystery,” whose Greek equivalent occurs in one setting only in the Synoptics (Mark 4:11 and   p 224  parallels), not at all in John’s Gospel, but some twenty times in Paul’s writings. In the mystery religions the term was used of secret information that was revealed only to the devotees who underwent initiation into the cult. Paul used the word in reference to something that was formerly hidden but now is revealed by God so that all may understand.114In the present context the mystery referred to “God’s saving activity toward Israel.”115God had not gone back on his promises made to his ancient people. There was a future for Israel if it did not persist in unbelief (v. 23). Paul wanted the Gentiles to understand this so they would not become conceited and think too highly of themselves.116The hardening that Israel had experienced was limited in scope and in time.117It was “in part” in that some (the believing remnant) had not become callous toward God. It was also “until” the full number of Gentile believers had come to Christ—that is, the hardening was temporary (cf. Luke 21:24).118
  • 114G. Bornkamm defines μυστήριον as “the eternal counsel of God which is hidden from the world but eschatologically fulfilled in the cross of the Lord of glory and which carries with it the glorification of believers” (TDNTabr., 617). H. C. G. Moule speaks of “this mystery” as “this fact in God’s purposes, impossible to be known without revelation, but luminous when revealed” (The Epistle to the Romans[London: Pickering & Inglis, n.d.], 307). See Dan 2:18–19, 27–30 for the concept of “mystery” in the OT.
  • 115H. Kramer, EDNT, 2.448. Kramer goes on to note that “the traditional apocalyptic expectation of the restoration of Israel is altered in that the partial hardening of Israel creates room for the conversion of the Gentiles.”
  • 116Cf. Prov 3:7, “Do not be wise in your own eyes; fear the Lord and shun evil.”
  • 117πώρωσις belongs to a word group “used medically for the ‘hardening’ or ‘thickening’ of the bone” (TDNTabr., 817). Barclay says that it means callusand writes that “when a callus grows on any part of the body that part loses feeling. It becomes insensitive” (Barclay, Romans, 146). Robertson understands the term in context as “obtuseness of intellectual discernment, mental dulness” (WP4:398).
  • 118The order of God’s redemptive activity in history is reversed in the order of its proclamation: it is to the Gentile “first” and then to Israel.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 223–224.

26-27절) 앞서의 신비는 결국 온 이스라엘의 구원으로 결론을 맺게 된다는 것이다. 기록된바 구원자가 시온으로부터 와서 야곱에게서 불경건한 것들을 제거하실 것이고 하나님께서 이스라엘의 죄를 가지고 가실때에 이것이 그들(이스라엘)과의 내 언약이 될 것이다. 
본문의 온 이스라엘이 구원을 받게 될 것이다라는 이 본문은 여러 사람들로부터 다양한 해석을 불러 일으킨다. 해석자들은 첫째로 역사 속에서의 예수 그리스도의 교회, 유대인과 이방인 모두의 구원을 의미한다라고 보았고 둘째는 역사 속에서 유대인 남은 자들의 구원이라고 보았으며 셋째로 장래에 유대 민족의 마지막 세대의 구원으로 보았다. 첫번째 관점은 9-11장에서 이스라엘과 유대인들이 별개의 민족적 특성을 가졌다고 본다. 게다가 11:25에서 이스라엘은 민족적 이스라엘을 가리키며 갑자기 26절에서 대상이 갑자기 변한다고 보기 어렵다. 아지막으로 28절은 민족적 이스라엘이 여전히 이방인들과 구별되어 있다고 지적한다. 왜냐하면 28절에서 그들은 민족적 이스라엘을 가리키기 때문이다. 세번째 관점에서 바울은 역사의 마지막에 있을 이스라엘의 구원을 가리킨다. 이유는 1) 12절과 15절에서 하나님의 미래 사역에 대한 약속과 부합한다. 2) 역사를 통해서 유대 남은 자들의 구원이 어떻게 신비의 자격을 얻게 되는지를 알기가 어렵다. 3) 마지막 심판때 민족적 이스라엘의 미래의 구원은 이 구절의 탁월한 특성과 일치한다. 4) 하나님께서 어떻게 그의 백성에 대한 구원의 약속을 성실하게 성취하시는지를 최종적으로 충분히 설명한다. 본문에서 말하는 온 이스라엘은 유대 민족의 개개인을 모두 지칭하는 것이 아니라 적어도 유대인의 대다수, 많은 수의 유대인들을 지칭하는 것이다. 본문에서 시온에서 오시는 구원자는 바로 그리스도를 지칭한다. 유대인들이 가까운 장래 혹은 재림때에 구원을 받을 것을 제안한다. 
  • in this way all Israel will be saved. Various interpreters have claimed that Paul is speaking of: (1) the salvation of the church of Jesus Christ, both Jews and Gentiles, throughout history; or (2) the saving of a remnant of Jews throughout history; or (3) the salvation of the end-time generation of the Jewish people in the future. The first view is unlikely since throughout chs. 9–11 Israel and Gentiles are distinct ethnic entities. Furthermore, in 11:25 Israel refers to ethnic Israel, and it is difficult to see how the referent could suddenly change in v. 26. Finally, v. 28 indicates that ethnic Israel is still distinguished from Gentiles, for “they” in v. 28 clearly refers to ethnic Israel. The third view, that Paul refers to the salvation of Israel at the end of history, seems most likely because: (1) it fits with the promises of God’s future work in vv. 12 and 15; (2) it is difficult to see how the salvation of a remnant of Jews all through history would qualify as a mystery; (3) the future salvation of ethnic Israel at the end of history accords with the climactic character of this passage; and (4) it demonstrates finally and fully how God is faithful to fulfill his saving promises to his people (9:6). “All Israel” does not necessarily refer to every single Jewish person but to a very large number, at least the majority of Jews. The Deliverercoming from Zion probably refers to Christ (cf. 1 Thess. 1:10), suggesting that the Jews will be saved near or at the second coming.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2177.

  • When Christ returns, he will turn godlessness away from Jacob.In the context of Romans 11, this must be the unbelief of verse 23 and the hardness of verse 25. This refers to the conversion of the people (turncan also mean “remove,” so Dunn [1988b:683] via Bauer et al. 1979). In so doing Christ would renew my covenant with them,which is from Isaiah 59:21 but might also include the new covenant of Jeremiah 31:31–34 (so Murray 1968; Morris 1988; Schreiner 1998; contra Moo 1996), in which God will “put my laws in their minds” and “forgive their wickedness” (the passage is quoted in Heb 8:8–12). The old covenant led to the new covenant of grace established by Christ (in his first advent), and here that new covenant is finalized with respect to Israel. Here once more we have the already-not yet tension so endemic to Romans. The new covenant was inaugurated in Christ’s first coming (especially in his death and resurrection; see Rom 4:25), and it is seen now in the Gentile mission. But it will be consummated in the restoration and conversion of Israel at the second coming.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 307–308.

28절) 복음으로 하면 이스라엘이 이방인들 말미암아 원수된 자요 택하심으로 하자면 이스라엘이 그들의 조상들로 말미암아 사랑을 받은 자들이다. 
"쉬운성경 28절) 복음의 관점에서 판단하면, 이스라엘 사람들은 여러분이 잘 되라고 2)하나님의 원수가 되었지만, 택하심을 받았다는 관점에서 판단하면 그들은 조상 덕분에 하나님의 사랑을 받는 사람들입니다."
2)그, ‘원수가 되었지만’

29절) 하나님의 은사와 부르심에는 후회하심이 없으시다. 본문의 은사는 ‘카리스마’로 하나님께서 은혜로 주시는 선물을 의미한다. 성경안에는 이 단어가 여러가지 의미로 사용된다. 먼저는 사역을 위한 영적 은사로 또한 선물로서 주시는 구원으로 하지만 본문에서는 바울이 이 긴 섹션에서 언급한(9:4-5) 이스라엘에 주신 독특한 축복을 의미한다. 또한 부르심은 ‘클레시스’로 같은 어근인 ‘에클로게’ 선택이라는 의미인데 본문에서는 구원으로의 부름을 의미한다. 
또한 후회하심이 없다라는 표현은 ‘아메타넬레토스’라는 단어로 돌이킬 수 없는이라는 의미이다. 
  • Israel will be saved because God never revokes his saving promises. Gifts(Gk. charisma) means things freely given by God, and the word can be used to refer to different kinds of gifts. Sometimes the word refers to spiritual gifts for ministry (as in 1:11; 12:6; 1 Cor. 12:4) and sometimes to the gift of salvation (Rom. 5:15–16; 6:23), but the context here favors yet a third kind of “gifts,” namely, the unique blessings given to Israel which Paul mentioned at the beginning of this long section (9:4–5). calling(Gk. klēsis, using the same root as Gk. eklogē, “election,” in 11:28; also in 9:11; 11:7) refers here to calling to salvation (cf. 8:30; 9:11, 24).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2177.

  • The unchanging faithfulness of God is found often in the Old Testament (Num 23:19; 1 Sam 15:29; Job 12:13; Ps 33:11; Jer 4:28). This of course does not mean that he will never reject those who have rejected him (see in v. 28 on enemies). Rather, he will be faithful to the nation even though he will have to condemn many within it. As Moo says (1996:731–32), the choice of Israel “does not mean salvation for every single member of the nation, but blessings for the nation as a whole.”
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 310.

30-31절) 이방인들이 이전에는 하나님께 순종하지 않더니 이스라엘이 순종하지 않음으로 이제 이방인들이 긍휼, 자비를 얻었다. 이처럼 이스라엘이 순종하지 않는데 이는 너희 이방인들에게 베푸시는 긍휼로 이제 이스라엘이, 유대인이 긍휼을 얻게 하려 하심이다. 
  • Verses 30–31 compare Gentile and Jew in terms of their disobedience and the mercy that follows.128The Gentile believers were at one time in a state of rebellion, but now they had received mercy as a result of Israel’s disobedience. In the same way, Israel’s present disobedience opened the possibility of their receiving mercy as a result of God’s present mercy to the Gentiles. Mercy was extended to the Gentiles because of Israel’s disobedience. Mercy would be extended to Israel because of the mercy shown to the Gentiles. The theological conclusion is that God has “locked up all in the prison of disobedience” (Montgomery).129Now he is able to show mercy to all alike.130Since “there is no difference, for all have sinned and fall short of the glory of God” (3:22b–23), no one can lay claim on the mercy of God. It is a free gift for all who believe regardless of ethnic background or ethical performance.131
  • 128Dunn calls these two verses “the most contrived or carefully constructed formulation which Paul ever produced in such a tight epigrammatic form, with so many balancing elements” (Romans, 2:687).
  • Montgomery H. B. Montgomery, The New Testament in Modern English
  • 129συγκλείω taken figuratively means “to confine, imprison” (cf. Gal 3:22–23).
  • 130Bruce comments that “there is an unmistakable universalism in Paul’s language here, even if it be … a representative rather than an individual universalism,” which is then defined by J. Munck as “a representative acceptance of the Gospel by the various nations” (Bruce, Romans, 210).
  • 131Best calls v. 32 “the conclusion to the whole argument: God treats all men in the same way” (Romans, 133).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 226.

본문을 통해서 바울은 계속해서 유대인들의 불신앙으로 인해 하나님께서 구원을 이방인에게로 돌리셨고 이방인들을 감람나무에 접붙이셨다라는 것을 계속적으로 언급, 강조한다. 

다시 설명하자면 유대인들의 불순종으로 하나님의 긍휼이 이방인들에게 나타났고, 이방인들의 회심은 유대인들의 시기를 먼저 이끌고 나아가서 유대인들의 회심을 가져온다. 하지만 이것은 아직 이루어지지 않았다. 이스라엘은 지금 불순종하고 있고 지금은 이방인 선교의 시기이다. 하지만 바울은 다른 ‘이제’를 첨가하면서 이 메시지를 끝맺고 있다. 한 무리의 이스라엘이 지금 불순종하고 있고 나머지는 이제 회심하고 있다. 그런데 대부분의 주석가들은 이것이 임박한 미래, 종말론적인 현재라고 말한다. 이는 언젠가 이스라엘의 회심할 때를 의미한다. 그런데 이 이제가 언제인지 아는 것은 매우 어려운 일이다. 
  • Paul then turns from the situation of the Gentiles to that of the Jewish people. Here I depart from the niv and see a three-part message: “So now they also have disobeyed for the sake of (God’s) mercy to you, so that they also may now receive mercy.” The first two parts sum up the message of verse 31 and therefore of chapter 11, that Jewish disobedience has resulted in the Gentile mission. Paul has reversed the order of verse 30 in verse 31 in order to create a chiasm. But there is a final step, and that is the theme of verses 25–32—Jewish conversion. While Jewish disobedience has led to God’s mercyshown to the Gentiles, Gentile conversion leads first to Jewish envy (10:19; 11:11–15) and then to their conversion (11:15–16, 25–32). Yet this is not the case in the present. Israel has now become disobedient,and the present is the time of the Gentile mission. However, Paul has probably added another nowin the final clause, and this complicates the message. It is possible to take this as adding a second implication: while one portion of Israel is nowdisobedient, another portion is nowbeing converted. But it is better with most commentators (Cranfield 1979; Morris 1988; Moo 1996; Schreiner 1998; with Michel 1966; Käsemann 1980; Dunn 1988b taking it as referring to an imminent “End” of history) to see this as referring to the imminent future as an “eschatological now”; that is, the conversion of Israel can occur at any time. It is also difficult to know whether this refers to the process of the Jewish mission (as in 1:16, “first for the Jew”; so Cranfield 1979) or to the final conversion of Israel (as in 11:25–26) as at any time in the now*future (so Moo 1996; Schreiner 1998). The first view makes more sense; it is simplest to take this in an inaugurated sense, so that the ongoing Jewish mission is a proleptic anticipation of the final harvest at the end of the age.
  • *11:31The second nowin the last clause of verse 31 is disputed because it is missing in p46, codex Alexandrinus, two corrections of codex Bezae, the Majority Text and several others. However, it is found in codices Vaticanus and Sinaiticus, the original codex Bezae and several others. While the manuscript evidence is fairly balanced (perhaps slightly stronger evidence for its inclusion), it is also the more difficult reading, since on the surface it seems to contradict the nowin the first clause. Therefore, it is likely that it should be seen as original (see also Cranfield 1979; Dunn 1988b; Fitzmyer 1993b; Moo 1996; Schreiner 1998).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 311–312.

32절) 하나님께서 모든 이들을 불순종가운데 가두어 두신 이유는 하나님께서 모든 사람에게 긍휼을 베푸시기 위함이다. 
본문에서 말하는 모든의 의미는 각각의 모든 사람이 아니라 모든 부류의 사람들 즉 유대인과 이방인을 의미한다. 


본문은 9-11장의 결론에 해당한다. 그 모든 문제는 하나님의 공의와 이스라엘의 운명에 관한 것이다. 9장에서 이 질문은 이스라엘에 대한 그리고 그분의 공의와 신실하심에 대해 하나님의 약속이 실패 가능한가에 대한 것이었습니다. 바울은 하나님은 주권자이시고 이스라엘은 믿는 것에 실패했다라고 대답했다. 그리고나서 11장은 하나님의 신실하심이라는 주제는 이스라엘의 국가적 미래라는 관점에서 계속 된다. 현재 남은 자들이 있는데 거치는 이스라엘 조차도 하나님의 능력을 발휘하여 3단계의 구원의 목적을 이끌었다. 먼저는 이방인의 구원이 이스라엘을 시기나게 이끈 것이고, 이는 이스라엘의 구원으로 인도한다.(이방인의 구원-이스라엘의 시기-이스라엘의 구원) 이 단락은 이제 이방인 선교이후에 구약의 약속에 근거해서, 하나님의 부르심의 후회하심이 없는 본성, 그리고 불순종하는 자에 대한 하나님의 긍휼에 근거해서 하나님의 백성의 미래 구원에 대한 확실성의 근거로 자세히 결론짓는다. 티엘만은 9:6-13절의 이스라엘의 거절과 11:25-32에서 이스라엘의 미래의 구원 사이에는 모순이 없다라고 주장한다. 바울은 이스라엘의 구원이 민족성에 근거한 것이 아니라 하나님의 신적 선택에 의한 것이다라고 가르친다. 
  • This provides a natural conclusion for the whole of chapters 9–11, not just for chapter 11. The question all along has been the justice of God and the destiny of Israel. In chapter 9 the issue was the possible failure of God’s promises to Israel and his justice and faithfulness. Paul answered that God is sovereign (9:6–29) and that Israel had failed to believe (9:30–10:21). Then in chapter 11 the theme of God’s faithfulness continues in terms of the national future for Israel. There is currently a remnant (vv. 1–10), and even the “stumbling” of Israel unleashed the power of God, which led to a three-stage salvific purpose—the conversion of the Gentiles led to making Israel envious, which will lead to the salvation of Israel (vv. 11–24). This section then concludes the process by detailing the certainty of this future salvation of God’s people after the Gentile mission (vv. 25–26) and then grounding it in Old Testament promises (vv. 26–27), the irrevocable nature of God’s call (vv. 28–29) and God’s mercy to the disobedient (vv. 30–32). Thielmann (1994:179–80) argues that there is no contradiction between the rejection of Israel in 9:6–13 and her future salvation in 11:25–32, as some have said (e.g., Sanders 1983:192–98). Rather, Paul teaches that Israel’s salvation is based not on human ethnicity but on divine choice (9:6–13).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 303.

구약을 통해서 이스라엘은 그들이 그리스도를 거절하고 그의 원수가 되었음에도 불구하고 하나님의 변함없는 사랑때문에 선택을 받았다. 하나님의 사랑은 여전히 그 나라에 있다. 이 사랑이 조상들로 말미암아 그들에게 있다는 것은 참 흥미롭다. 이는 그 조상, 선조들이 하나님의 사랑을 얻기 위해서 무언가를 했다거나 그 백성들을 위해서 무언가를 이룬 것이 아니다. 하나님의 사랑은 행함이 아니라 오직 은혜로 이다. 그럼에도 조상들을 언급한 것은 그 언약이 그들을 통해서 그 나라에 주어졌기 때문이다. 그들은 하나님의 언약의 축복의 기원이었고 그분의 선택 의지의 기초가 되는 약속들 이다. 
  • Verses 28–32 thus summarize the themes of chapters 9–11: Israel rejected the gospel (9:30–10:21) and thus was rejected by God (9:6–29). Moreover, this was done “for the sake of” (niv, on your account) the Gentiles. This goes back to 11:11–15, in which the “rejection” of the Jews meant “salvation” and “reconciliation” for the Gentiles. When the natural branches were broken off, the wild shoots were grafted in (v. 17). This is part of God’s plan of salvation—the rejection of the Jews led to the inclusion of the Gentiles, and that in turn will lead to the jealousy of the Jews and through that to their conversion as well. This latter part is the message of the second clause—as far as election is concerned, they are loved on account of the patriarchs.Election is the major theme of chapter 9, and it speaks of God’s control of salvation history. God has chosen to reject some and to accept others, as in the quotation of Exodus 33:19 in Romans 9:15, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” God’s gracious choice of Israel is a hallmark of biblical truth (11:5–6). Throughout the Old Testament, Israel is the chosen people because of God’s unswerving love for them (2 Chron 9:8; Ps 102:13; Is 14:1; 41:8–9; 44:1), so even though many have rejected Christ and become his enemies, God’s love is still upon the nation. It is interesting that this love is with them on account of the patriarchs.This does not mean the patriarchs have done anything to merit the divine love or to produce it for the people; God’s love is by grace, not works (11:6). Rather, the patriarchs are mentioned because the covenant promises were given to the nation through them (Gen 12:1–3; 13:14–17; 15:1–21; 17:4–19; 22:16–18; 26:3–5; 28:10–15). They were the source of God’s covenant blessings, and it is those promises that are the basis of his elect will.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 309.











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17 But if zsome of the branches were broken off, and you, aalthough a wild olive shoot, were grafted in among the others and now share in the nourishing root3of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you bstand fast through faith. So cdo not become proud, but dfear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, eprovided you continue in his kindness. Otherwise fyou too will be cut off. 23 And geven they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. 
zJer. 11:16; [Ps. 52:8; John 15:2]
a[Eph. 2:12]
3Greek root of richness; some manuscripts richness
b1 Cor. 10:12; 2 Cor. 1:24
cch. 12:3, 16; 1 Tim. 6:17
dProv. 28:14; Isa. 66:2, 5; Jer. 44:10; Phil. 2:12
e1 Cor. 15:2; Heb. 3:6, 14
f[John 15:2]
g2 Cor. 3:16
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:17–24.

본문에서 감람나무의 뿌리와 가지의 그림을 사용한 것은 매우 의미가 있다. 던은 감람나무를 사용한 두가지  이유를 이렇게 설명한다. 첫번째는 이스라엘이 때로 감람나무라고 불리웠고(렘 11:16, 호 14:6) 둘째로 감람나무가 당시 고대 근동에서 넓게 재배되던 작물로 그 접붙임의 절차를 사람들이 잘 알고 있었다는 것이다. 
또한 일반적으로 돌감람나무는 생산성이 떨어지기에 야생 가지가 아니라 재배된, 가지를 접붙임에 사용했다. 이를 통해서 바울은 의도적으로 유대인들로 하여금 자랑할 것이 없음을 이야기하고 있는 것이다. 우리의 어떠함 때문이 아니라 오직 하나님의 은혜로 하나님의 자녀가 되었고 아름다운 열매를 맺는 나무에 접붙임 받는 것이기 때문이다. 
  • The second half of this section (vv. 17–24) develops the root and branches metaphor into a picture of the current relationship of Jews and Gentiles to God. As Dunn explains (1988b:660–61), there are two reasons for the image of the olive tree: Israel is sometimes called an olive tree (Jer 11:16; Hos 14:6), and the olive tree was widely cultivated in the Mediterranean, so the procedures for cultivating it were well known. Still, as is generally agreed, the olive tree here represents the whole people of God and not just Israel. Paul begins with a lengthy ifclause (v. 17) that assumes the reality of the condition (Israel broken off and the Gentiles grafted in) and then concludes with a warning (v. 18, the thenclause, do not boast). First, some of the branches have been broken off.It is important to note that some ofindicates only those Jews who have rejected the gospel. This is the point of chapters 9–11 thus far (see the introduction to 11:1–32). The majority have turned away from Christ, but many Jewish people have turned to Christ and remain part of the olive tree. The emphasis is on individuals, not the corporate nation. This is also seen in the fact that Gentiles have been grafted in amongthe Jewish Christians (not “in place of” them). Moreover, these Gentiles have been grafted inas a wild olive shoot.Davies (1984:158–63; also Moo 1996) points out that the wild olive tree was quite unproductive, and normally grafting used a cultivated shoot rather than a wild one. So Paul has deliberately turned the imagery around to make his point that the Gentiles have nothing to boast about. They are a wild olive shoot and have done nothing to warrant God’s turning to them. It is only by God’s grace (the passive verbs point to God as the one who performs the action) that the Gentiles can be productive as God’s children. So the engrafted Gentiles share in the nourishing sap from the olive root.The olive tree was famous for the amount of sap it produced, so this is an apt picture of the bounty that the Christian has in Christ.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 297–298.

17절) 본문에서 하나님의 백성들이 감람나무(올리브나무)로 묘사되고 있다. 바울이 어떤 가지들은 꺾였다고 말할때 그는 아마도 당시의 대부분의 유대인 다수를 마음에 두었을 것이다. 돌감람나무로서의 이방인은 참 감람나무에 접붙여져서 뿌리의 진액을 함께 받는다고 묘사한다. 구약은 여러 본문들에서 이스라엘을 감람나무로 묘사한다. 
  • The illustration of the root and its branchesis elaborated upon in vv. 17–24. The people of God are portrayed here as an olive tree(cf. Jer. 11:16–19; Hos. 14:6–7). When Paul says somebranches were removed, he probably has in mind the majority of the Jews of his day. Gentiles as wild shoots were grafted into the olive tree and now share in the root(the promises made to the patriarchs).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
하나님의 완고하게 하심과 그들의 불신앙때문에 어떤 유대인들은 참 이스라엘로부터 떨어져나왔다. 

18절) 당시 많은 유대인들이 그리스도께 나아와 구원을 받고 초대교회 안에서 큰 역할을 감당하게 되면서 그들은 유대인 형제 자매들을 멸시하기 시작했다. 이에 대해서 바울은 자랑하는 태도를 가지지 말것을 요청하고 있는 것이다. 

19-20절) 구원받은 이방인들은 유대인들이 떨어져 나간 것은 나를, 이방인들로 접붙임을 받게 하기 위해서, 이방인들의 구원을 위해서 그렇게 된 것이다라고 말한다. 이에 대해서 바울은 그 말이 옳다라고 인정한다. 유대인들은 믿지 않아서 꺾이고 이방인, 너희는 믿으므로 섰다. 그런데 중요한 것은 이렇게 서있는 너희들이 높은 마음을 가지고 자랑하고, 유대인을 멸시하는 것이 아니라 온전한 두려움을 가지는 것이다라고 충고한다. 
신앙을 가진 우리들의 모습이다. 조금 은혜를 누리고 복을 누리면 자고해져서 위아래를 무시하려는 우리의 자만심을 극복해야 한다. 믿음으로 하나님앞에 굳게 선 우리들의 마땅한 태도는 하나님을 온전히 경외하는 것이다. 

많은 이방인들이 자신들의 구원에 자고해져서 유대인들을 멸시하기 시작했다. 이미 유대인들이 이방인들을 이렇게 저주한 바 있다. 모든 영광은 하나님께 돌려져야만 한다. 자만심은 가장 근본적인 죄로 하나님이 주신 선물때문에 많은 이들이 다른 사람보다 자신들이 더욱 우위에 있다라고 여긴다. 19세기나 20세기 선교사들에게도 이러한 경향이 있었다. 선교사들은 서양문명의 우월성을 복음 만큼이나 강조했다. 그래서 바울은 본문에서 이방인들에게 ‘네가 뿌리를 보전하는 것이 아니라 뿌리가 너를 보전하는 것이다’라고 이야기하고 있다. 앞서 16절에서도 그 뿌리는 아브라함과 족장들인것을 배웠다. 이방인들은 자신들이 축복의 근원이 아님을 상기했다. 그들은 아브람함이 이룬 것을 통해서 축복을 받고 있는 것이다. 이 특권의 방향은 분명하다. 아브라할으로부터 유대인을 통해서 이방인에게로 이어진다. 사실상 이방인들도 아브라함의 자손인 것이다. 
  • Many Gentiles began to feel they were now the chosen ones and that the Jewish Christians were inferior (see chap. 14). The Jewish people have already been condemned about such boasting (2:17, 23), and now it is the turn of the Gentiles. All the glory must go to God. This is a very important principle. Pride is one of the basic human sins, and the tendency of all too many is to feel superior to others because of gifts God has given them. It is also common for this to be seen along racial or ethnic lines, for one group to feel their brand of Christianity is superior. This type of paternalism was a problem in missions in the nineteenth and twentieth centuries, when missionaries often proclaimed the superiority of Western civilization as much as the gospel. So Paul tells the Gentiles the truth: you do not support the root, but the root supports you.In verse 16 we learned that the root was Abraham and the patriarchs. So the Gentiles are reminded that they are not the source of blessing to the Jews; rather, they have received the blessing that has come down to them because of what Abraham has accomplished (see chap. 4). The direction of the privilege is obvious, from Abraham to the Jews to the Gentiles. In fact, the Gentiles are Abraham’s offspring (4:11–13, 16–18; 9:7–8) and dependent entirely on what they have received from him.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 298–299.

21절) 하나님께서 원가지인 유대인들도 아끼지 아니하시고 잘라버리셨은즉 이방인인 너희들도 아끼지 아니하실 것이다. 이에 마땅한 반응은 바로 경외, 두려움이다. 왜냐하면 하나님은 유대인이나 이방인이나 상관없이 계속해서 믿지 않는 이들중 누구도 아끼지 아니하실 것이기 때문이다. 여기서의 두려움은 마비적인 두려움을 의미하지 않는다. 도리어 그것은 하나님 혹은 구원을 당연한 것으로 여기지 않고 그분의 불만족에 대해서 가볍게 여기지 않는 겸손한 두려움을 의미한다. 
  • Fear is the appropriate response, for God will not spareanyone who does not continue to believe, whether they are Jews or Gentiles. Fear here does not refer to a paralyzing fear. Rather, it is the kind of humble fear that does not take God or salvation for granted, or think lightly of his displeasure.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2177.
누군가를 보고 두려워서 오금이 저리는, 그를 피하려는 형태의 두려움이 아니라 그분의 지위와 능력을 인정하고 그분을 존경하고 영광을 돌리는 것을 의미한다. 

  • Gentile believers are described as a wild olive shoot that had been grafted into a cultivated olive tree, some of whose branches had been   p 221  broken off. The NIV’s “among the others” (v. 17) inadvertently substantiates Paul’s earlier assertion that Israel’s rejection was neither complete nor final.106Now the Gentiles “share in the nourishing sap from the olive root.”107The root, which supplied the rich and nourishing life to the cultivated olive tree, represented historic Israel, specifically the patriarchs through whom God brought the nation into existence. The TCNT describes the root as “the source of the richness of the cultivated olive.” Paul admonished his Gentile readers not to view themselves as somehow superior to the former branches. After all, they owed their spiritual existence to Israel; it was not the other way around. They did not support the root; the root supported them. How subtle yet powerful is the human tendency to presume that “accomplishments” in the realm of the Spirit are due to one’s own persistence and acumen!
  • NIV New International Version
  • 106For ἐνεκεντρίσθης ἐν αὐτοῖς in v. 17 the RSV has “grafted in their place.”
  • 107The second genitive in τῆς ῥίζης τῆς πιότητος is either adjectival (“the rich root”) or appositional (“the root, that is, its fatness [its nourishing qualities]”).
  • TCNT Twentieth Century New Testament
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 220–221.

22절) 바울은 유대인들과 이방인들을 향해서 하나님의 인자하심과 준엄하심을 주목하고, 상고할 것을 요청한다. 동일한 하나님이 넘어지는 자들에게는 준엄하심으로, 믿고 따르는 이들에게는 인자하심으로 나타난다.  본문의 인자하심은 ‘크레스토테스’라는 단어로 친절이라는 의미를 가진다. 준엄하심은 ‘마포토미아’로 엄함, 예리하게 자름이라는 으미이다. 

23-24절) 그들, 유대인들도 믿지아니하는데 머무르지 아니하면, 다른 말로하면 믿으면 접붙임을 받게 될 것이다. 왜냐하면 하나님께는 그럴 능력이 있으시기 때문이다. 돌감람나무도 참감람나무에 접붙이실 수 있으신 하나님께서 참감람나무였던 이들을 다시 접붙이시는 것은 당연한 일이다. 











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13 Now I am speaking to you Gentiles. Inasmuch then as vI am an apostle to the Gentiles, I magnify my ministry 14 in order somehow to make my fellow Jews jealous, and wthus save some of them. 15 For if their rejection means xthe reconciliation of the world, what will their acceptance mean but life from the dead? 16 yIf the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. 


vch. 15:16; [Acts 26:17]; See Acts 9:15
w1 Cor. 7:16; 9:22; 1 Tim. 4:16; James 5:20
xch. 5:11
yNum. 15:18–21; Neh. 10:37; Ezek. 44:30
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:13–16.

13-14절) 사도는 본문에서 자신의 정체성을 이방인의 사도로 규정하고 있다. 그런데 그 이유를 자신의 골육, 친족을 시기하게 하여 그중에서 얼마라도 구원을 얻게 하려는 것이었다. 
그의 생각에 이방인을 더 많이 구원할 수록 유대인들안에 더 많은 시기심이 일어나서 그중에 얼마라도 구원을 얻게 될 것을 기대한 것이다. 
  • As an apostle, Paul had a special calling and commission to preach the good news to the Gentiles. But he uses his ministry to the Gentiles also to benefit the Jews, for he hopes that the more Gentiles come to salvation, the more this will provoke the Jews to jealousy, so that many will be saved.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
바울은 로마에 있는 이방인 그리스도인들이 그의 관심이 이방인에게 있다는 것이 이스라엘에 대한 모든 소망을 버렸다고 생각하기를 원하지 않았다. 
  • See 1:5; 15:16, 18; Acts 9:15; 22:21; 26:17–18; Gal 1:16; 2:7, 9; Eph 3:1, 6, 8; 1 Thess 2:15–16; 1 Tim 2:7; 2 Tim 4:17. Paul does not want the Gentile Christians in Rome to think that his focus on Gentiles implies that he has abandoned all hope for Israel.
  •  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), 2313.

15절) 이스라엘 대다수의 거절이 세상의 화평을 의미한다면 그들이 받아들이는 것이 죽은자로부터 살아나는 것이 아니고 무엇이겠는가? 
  • If the rejectionof the majority of Israel has meant that many Gentiles (the world) are now reconciled to God through Christ, then the acceptanceof the Jews (their future coming to Christ in large numbers) will bring about the final resurrection (life from the dead) and the end of history, so that from that point on people will praise God forever and ever (see v. 12). Others think “life from the dead” is a figurative expression for great spiritual revival.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
본문에서 거절의 주체가 누구인지 명확하지 않다. 이스라엘이 하나님을 거절한 것 혹은 하나님께서 이스라엘을 버리시는 것 모두 가능하다. 마찬가지로 받아들이는 것 또한 이스라엘이 하나님을 인정하는 것 혹은 하나님께서 그들을 받아들이는 것도 가능하다. 하나님이 받아들여주시는 것은 마지막 때에 죽은 자의 육체의 부활과 관련이 있다. 
  • their rejection.Either the Jews’ rejecting God or, more likely (vv. 7–10), God’s rejecting (many) Jews. their acceptance.God’s accepting Jews into his kingdom (see 14:3; 15:7), in contrast to “their rejection.” life from the dead.Either renewal to spiritual life (cf. 6:13; Paul may see the “full inclusion” of Jews [v. 12] as taking place over the course of the church age as Jews come to Christ) or the resurrection from the dead in the last day (God’s “acceptance” of many Jews may be associated with the end times when the dead are physically raised).
  • vv. verses in the chapter being commented on
  • cf. compare, confer
  • v. verse in the chapter being commented on
  •  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), 2313.

12절과 15절은 서로 평행을 이룬다. 본문은 세가지로 해석된다. 
첫번째는 세상에 이전에 없던 영적인 각성이 있을 것으로 두번째는 죽은자들의 부활의 때에 구속의 완성이 있을 것을 세번째는 유대인들의 회심을 묘사하는 상징적인 표현으로 해석한다. 
  • Verse 15 parallels v. 12. If the rejection of Israel led to reconciliation for the world, what would their acceptance mean but “life from the dead.”99The note on this verse in the NIVSB suggests three possible interpretations of this phrase: (1) “an unprecedented spiritual awakening in the world,” (2) “the consummation of redemption at the resurrection of the dead,” and (3) “a figurative expression describing the conversion of the Jews.”100Each position has its advocates, but it would appear that what Paul was speaking of here was a great spiritual awakening of Israel to take place at the end of human history. Fitzmyer says that the acceptance of the gospel by the Jewish people “will mean for them the passage from a status of death to life.”101If we follow the parallelism between vv. 12 and 15, then “life from the dead” says essentially the same thing as “their fullness,” that is, “the full quota of Jews” (Williams). For Israel to turn from their unbelief and embrace the gospel of   p 220  salvation by faith would be well described as a “resurrection.”
  • 99The Amplified NT has “rejection and exclusion from the benefits of salvation.” Fitzmyer (Romans, 612) takes ἀποβολὴ αὐτῶν as a subjective genitive (the Jew’s rejection of the gospel) rather than as an objective genitive (God’s rejection of them, even though temporary).
  • NIVSB New International Version Study Bible
  • 100NIVSB, 1723.
  • 101Fitzmyer, Romans, 613. Stott understands “life from the dead” as an unimaginable enrichment of the world that results from Israel’s acceptance and fullness (Romans, 298–99).
  • Williams C. B. Williams, The New Testament
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 219–220.

16절) 제사로 드리는 첫 곡시 까루가 거룩하니 나머지 전부도 거룩하고 뿌리가 거룩한즉 가지도 드러하다. 본문은 민 15:17-21을 묘사한 것으로 약속의 땅에서 첫 곡식을 추수하여 드리는 것을 보여준다. 본문의 곡식 가루는 첫 열매라는 의미로 영어표현으로는 dough인데 이는 밀가루 반죽이다. 즉 처음 추수한 밀로 만든 밀가루 반죽을 의미하는데 이는 예수를 구주로 받아들인 유대 신자들을 나타낸다. 그리고 떡 덩이는 이후에 믿게될 모든 사람들을 상징한다. 이제 비유는 뿌리와 줄기 비유로 나아간다. 만약에 뿌리가 거룩하면 가지도 그러하다. 여기서 뿌리는 족장들, 예를 들면 아브라함을 의미하고 가지들은 뒤따르는 나라를 의미한다. 유대 나라에 대한 하나님의 거절은 완전하지도 최종적인 것도 아니다. 
  • Numbers 15:17–21 describes an offering made from the first grain harvested and ground. The cake presented to the Lord consecrated the rest of the batch. Paul wrote that if the dough offered as firstfruits was holy, then the entire batch was holy. In this metaphor the “dough” represents the Jewish believers who had accepted Christ (the remnant of v. 5), and the “whole batch” would be those who would come to believe. The metaphor changes to a tree with its branches. If the root is holy, so are the branches. In this case the “root” represents the patriarchs (esp. Abraham); and the “branches,” the nation that follows. The point is that if the patriarchs were holy (and they were), so also were the Jewish people (in the sense that the positive effects of the patriarchs reached to them (cf. 1 Cor 7:14). God’s rejection of the Jewish nation was neither complete (Rom 11:1–10) nor final (11:11–24).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 220.









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11 So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass usalvation has come to the Gentiles, so as to make Israel jealous. 12 Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion2mean! 
u[Acts 28:28]
2Greek their fullness
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:11–12.

11절) 그들이 넘어지기 위해서 실족했느냐(비틀거렸느냐)? 그럴수 없느니라. 도리어 그들의 범죄, 넘어짐으로 말미암아 구원이 이방인에게 도달했는데 이는 이스라엘로 질투하게 하기 위함입니다. 
하나님께서는 이방인들이 유대인들로 회개하도록 자극하는 구원을 고안하셨다. 
"로마서10:19: 그러나내가말하노니이스라엘이알지못하였느냐먼저모세가이르되내가백성아닌자로써너희를시기하게하며미련한백성으로써너희를노엽게하리라하였고"
  • Most Jews refused to believe in Christ. to make Israel envious.God designed the salvation that Gentiles enjoy to stimulate Jews to repent (10:19).
  •  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), 2313.

12절) 지금 만약 그들의 넘어짐이 세상을 위한 풍성함이 되고 그들의 실패가 이방인을 위한 풍성함이 된다면 그들의 충만함을 어떤 의미이겠는가? 이스라엘이 충만하다면, 바르게 선다면 그것이 얼마나 엄청나겠는가? 
본문의 세상은 ‘코스모스’로 장식, 세상, 지상적 기쁨, 천지, 세속의 의미를 가지는데 본문속에서는 세상을 의미한다. 본문의 그들의 충만함은 이스라엘의 충만함으로 이스라엘 민족에 대한 하나님의 구원 약속의 성취가 이루어질 것으로 기대합니다. 만약 이스라엘의 죄가 이방인에게 구원을 가져다 주었다면 모든 이스라엘이 구원받았을때 그 축복은 더욱 커질 것입니다. 
  • The term worldis another word for Gentileshere. Full inclusionlooks forward to the fulfillment of God’s saving promises to ethnic Israel. Paul argues from the lesser to the greater: if Israel’s sin brought salvation to the Gentiles, then the blessing will be even greater when all Israel is saved (see v. 15).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.

본문에서 바울은 이스라엘의 실패를 통해 세가지 목적을 가지고 있다고 본다. 
첫번째는 이방인에게 구원을 가져다 주는 것이고 두번째는 이스라엘로 질투하게 하는 것, 세번째는 구원에 대한 그들의 궁극적인 몫을 가져오는 것을 말한다. 현재 이스라엘은 남은 소수와 완악한 다수로 나뉘어져 있으나 이는 미래에 대한 하나님의 계획이 아니다. 바울은 여전히 그가 이방인에게 돌아서는 것을 시작으로 구원의 의도를 가진다. 
  • Fitzmyer (1993b:608–9) believes Paul in this passage sees three purposes in the failure of Israel: to bring salvation to the Gentiles, to make Israel jealous and to bring about their eventual share in salvation (a coming from death to life). In the present, Israel is separated into a remnant minority and a hardened majority, but that is not God’s plan for the future. He still has a salvific intent, beginning with his turning to the Gentiles.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 290.

이스라엘의 회복을 위한 네가지 단계
  1. Israel has been rejected, but this state is not permanent (v. 11a).
  2. The immediate purpose of rejection is to bring salvation to the Gentiles (vv. 11b, 12).
  3. The more distant purpose is to make Israel jealous through the Gentiles (vv. 11c, 14).
  4. This will eventually bring Israel back to God (vv. 14–16).
 Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 290–291.

11벌의 그들의 넘어짐은 ‘파랍토마’로 죄, 위반이라는 의미이다. 이는 5:15-21에서 아담의 죄로 6번, 인류의 필연적인 죄(4:25)에 사용되었다. 그 죄는 바로 복음을 거절한 것으로 하나님께서 이제 그 복음을 이방인들에게 돌리셨다. 이것이 하나님의 구원의 계획의 일부이다. 바로 이것이 지금의 선교사역이다. 유대인들이 그들의 질투를 나타냈고 그래서 바울을 공회에서 쫓아내자 그는 이방인을 향해 나아간다. 이처럼 지상명령은 유대인들의 반대를 통해서 성취되어가는 중이다. 하지만 이것이 완전한 그림은 아니다. 하나님께서는 이방인들을 향한 선교의 성취를 통해서 이스라엘로 질투나게 하신다. 이 질투는 크게 두가지 방향으로 나타난다. 첫째는 이스라엘이 교회를 심하게 핍박하는 것이고 둘째는 유대인들로 하여금 그들이 잃어버린 것, 하나님과의 올바른 관계에 대한 소원함을 가지게 하는 것이다. 
신명기32:21: 그들이하나님이아닌것으로내질투를일으키며허무한것으로내진노를일으켰으니나도백성이아닌자로그들에게시기가나게하며어리석은민족으로그들의분노를일으키리로다
로마서10:19: 그러나내가말하노니이스라엘이알지못하였느냐먼저모세가이르되내가백성아닌자로써너희를시기하게하며미련한백성으로써너희를노엽게하리라하였고
하나님께서는 이처럼 이방인들을 통해서 이스라엘이 잃어버린 것을 기억나게 하시고 또한 그들이 하나님께로 돌아오는 것을 자극하신다. 오리겐은 이렇게 말했다. “이것에서 하나님의 지혜를 생각해 보라. 그분과 함께 하면 죄와 넘어짐마저 낭비되지 않고 누군가 스스로 자신의 자유를 거부할 때마다 신적 지혜의 경륜은 그들이 가난하게 된 실패를 사용함으로써 다른 이들을 부유하게 한다."

  • In fact, not only is it retrievable, but it is also an important stage in salvation history, for because of their transgression, salvation has come to the Gentiles.The word transgressionlooks back to the “trespass” of Adam in 5:15–21 (six times) and the consequent sinfulness of humanity (4:25). Some (Barrett 1957; Fitzmyer 1993b) translate it “false step” and link it with the verb stumblein the first half of the verse. However, that is doubtful (see Cranfield 1979; Dunn 1988b). It is rather showing that the sin of rejecting the gospel on the part of the Jews has a positive result, namely, that God has turned to the Gentiles. So it is part of God’s plan of salvation. This was certainly the case during the missionary journeys. When the Jews revealed their “jealousy” and kicked Paul out of the synagogues, he would turn to the Gentiles (Acts 13:45–46; 18:6–7; 19:8–10). So the great commission was fulfilled partly through Jewish opposition. However, this does not complete the picture. God also used the success of the Gentile mission to make Israel envious.In a very real sense, this jealousy worked in two directions. It caused the Jews to persecute the church intensely (Acts 13:45; 17:5), but here its purpose is to make the Jews want back what they had lost, namely, their right relationship with God. This probably goes back to the Deuteronomy 32:21 quotation in 10:19, “I will make you envious by those who are not a nation.” God is using the Gentiles to remind Israel of what they have lost and to stimulate their return to him. Origen said it well: “Consider the wisdom of God in this. For with him not even sins and lapses are wasted, but whenever someone rejects freedom of his own accord, the dispensation of divine wisdom makes others rich by using the same failing by which they have become poor” (Bray 1998:291).
  • Clearly the main point for Paul is the return of Israel to God. He seems to consider the Gentile mission, as dear as it is to his heart, as a step to the really important thing, the fullnessof the evangelization of his Jewish people. It is clear that Paul in verses 12–16 is addressing his Gentile readers explicitly, not only because he says so in verse 13 but also with his use of the third person for the Jews in these verses. He wants the Gentiles to understand why the conversion of the Jewish people is so important. He uses two ifclauses to highlight the benefits of Jewish rejection of the gospel. The two are virtually synonymous and center on salvationfor the Gentilesfrom verse 11*. The basis is Israel’s transgression(the same term as in v. 11) and her loss,a rare term that means “inferior,” “weaker,” “defeated” and infers that their rejection of Christ is their defeat (so Murray 1968; Cranfield 1979; Fitzmyer 1993b). At the same time it produces riches for the worldand for the Gentiles,respectively (the two are synonyms here). These richesare kingdom blessings, all the wealth of being children and heirs of God (8:14–16). They include salvation as well as sanctification, the “riches of his kindness, tolerance and patience” (2:4) as well as the “riches of his glory” (9:23). More difficult to understand is the last part, how much greater riches will their fullness bring!*While the statement could connote the idea of both “fulfilling God’s will” and the conversion of “the full number” of Jews, it is best to see it as looking forward to the salvation of “all Israel” in 11:25–32. The “defeat” of God’s people through unbelief is the sad situation for the present, but there is a glorious future ahead for Israel when “the full number” will come to Christ. Paul’s point here is that the current unbelief is wonderful in the sense that it brought God’s richesto bear on the Gentiles, but how much greaterwill the richesbe when Israel also returns to God. Donaldson (1993:92–94) sees strong implications for the whole motif of Israel’s rejection, arguing that Paul does not see so much a spatial displacement of the nation as a temporal delay of Israel’s salvation. In other words, offering riches … for the Gentileshas as God’s ultimate purpose the final salvation of the Jewish people. The turning to the Gentiles is a temporal delay in God’s plan of salvation centering on the parousia of Christ as the deliverer of the nation. Israel’s rejection opens up not space but time for the divine will to operate.
  • *11:11Moo (1996:686) believes that theyof verse 11 and theirof verse 12 refer not to the hardened segment of Israel (vv. 7–10) but to Israel as a whole and therefore verse 7. So it is Israel as a whole that has failed to attain the right relationship with God it was seeking; and it is not the hardened who will be saved. However, by the use of stumblehere in verse 11, Paul is clearly linking it with verse 10 and therefore with verses 7–10. The hardened are not those who have committed the unpardonable sin but those who are currently rejecting Christ.
  • *11:12Fullness(Greek plērōma) can have several different meanings in a context like this. Cranfield’s list (1979:558) is quite helpful: (1) complete conversion or restoration; (2) fulfillment, consummation or perfection; (3) obedience in terms of fulfilling God’s will; or (4) the full, complete number. Of these the two most likely would be the restoration of Israel as fulfilling or completing God’s will for his people (so Hodge 1950; Lenski 1945; Murray 1968; Hendriksen 1981) or the conversion of the full number of the Jewish people (so Godet 1969; Barrett 1957; M. Black 1973; Cranfield 1979; Bruce 1985; Käsemann 1980; Dunn 1988b; Fitzmyer 1993b; Schreiner 1998). A few (Morris 1988; Moo 1996) believe both may well be intended. While the latter may be true, the parallel with verse 25 (“the full number of the Gentiles”) makes the quantitative (“full number”) more likely (see also Rev 6:11, “until the number … was completed”).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 291–294.




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7 What then? pIsrael failed to obtain what it was seeking. The elect obtained it, but the rest qwere hardened, 8 as it is written, 
r“God gave them a spirit of stupor, 
seyes that would not see 
and ears that would not hear, 
down to this very day.” 
9 And David says, 
t“Let their table become a snare and a trap, 
a stumbling block and a retribution for them; 
10  let their eyes be darkened so that they cannot see, 
and bend their backs forever.” 
pSee ch. 9:31
q[ver. 25]
rIsa. 29:10
sDeut. 29:4; [Isa. 43:8; Jer. 5:21; Ezek. 12:2; Eph. 4:18]; See Matt. 13:14
tCited from Ps. 69:22, 23
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:7–10.

본문은 구약 사 29:10, 신 29:4의 인용으로 하나님께서 이스라엘을 완악하게 하셨고 그래서 그들이 보지 못하고 듣지 못한다라고 진술하고 있다. 이어 바울은 그리스도를 거절한 유대인들에 대한 심판을 간구하고 있다.
  • The composite citation from Isa. 29:10 and Deut. 29:4 clarifies that God has hardenedIsrael so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) over the Jews of his day who have rejected Christ.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.

7절) 이스라엘은 구하는 그것, 구원을 얻기 못했다. 그것을 추구하지만 얻지 못하고 오직 택하심을 입은 자가 얻고 그 나머지들은 우둔해졌다. 
개인적인 공로에 기초한 의에 대한 추구는 인간 본성에 깊이 새겨져 있습니다. 그것이 올바른 일이기 때문에 모범적인 삶을 살기를 바라는 것이 아니라 그러한 행동이 다른 사람들의 성취와 비교될때 칭찬의 기초를 제공한다고 생각하기 때문입니다. 절대적인 표준이 사라질 때 그 목표는 더 손쉽게 달성됩니다. 게다가 성취에 대한 자부심을 제공합니다. 이 모든 것에는 사람을 의롭다 하시는 하나님의 계획에 대한 자리가 없습니다. 이스라엘이 추구했고 얻을수 없었던 것을 그 선택된 남은 자들이 얻었습니다. 이스라엘의 나머지들은 완악해 졌습니다. 왜냐하면 그들은 믿음을 저벼렸기 때문에 하나님의 자기 계시와 그의 영의 말씀하심에 둔감하게 되었습니다. 불순종은 사람들을 같은 위치에 내버려두지 않습니다. 순종은 믿는 자들을 더욱더 구주와의 친밀한 관계로 이끌고 불순종은 분리시키고 완악하게 합니다. 완악함의 심각한 특면은 바로 불순종하는 이들이 점점더 그들의 영적 배교의 심각한 상태를 인지할 수 없게 된다는 것입니다. 

  • “What are we to infer from all of this?” asked Paul. The answer is that Israel as a nation failed to obtain what it still was searching for.84The longing for righteousness based on personal merit is deeply embedded in human nature. It is not that people wish to live exemplary lives because that is the right thing to do but that such conduct is thought to provide the basis for commendation when compared with the achievements of others. When an absolute standard is removed, the goal is more readily achieved. What’s more, it allows for the pride of accomplishment. All of this has no place in God’s plan for setting people right. What Israel sought and could not obtain had been achieved by the chosen remnant.85The rest of Israel had become hardened.86Because they refused the way of faith (cf. 9:31–32), they had become insensitive to God’s self-revelation and the promptings of his Spirit. Disobedience never leaves a person in the same condition. Obedience draws the believer into an increasingly intimate relationship with the Lord, but disobedience separates and hardens. The tragic aspect of hardening is that disobedient people are increasingly unable to grasp the serious nature of their spiritual apostasy.
  • 84ἐπιζητεῖ is present tense and indicates a continuing activity.
  • 85Note the abstract ἡ ἐκλογὴ (“the elect”) rather than the more concrete οἱ ἐκλεκτοί (“those whom God chose”). While the term would include Gentile believers as well as Jewish converts, Paul undoubtedly had the latter group primarily in mind here. Note that “the others” (οἱ λοιποὶ, i.e., the rest [of the Jews]) were hardened.
  • 86The verb πωρόω (“to make dull or obtuse”) occurs five times in the NT and always in a figurative sense (EDNT3.202). Black notes that the passive ἐπωρώθησαν should not be stressed “as if Paul was avoiding any suggestion that God did the ‘hardening’; indeed, the opposite is true, and the passive here could be an idiomatic Hebraic locution to avoid the use of the divine name” (Romans, 151).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 216.

본문의 남은 자는 택하심을 받지 못한 나머지를 의미한다. 

본문의 택하심을 입은 자와 그 남은 자는 모두 이스라엘을 의미한다. 하나님은 선택에 있어서 구원으로 택하시고 또한 그렇지 않은 나머지들을 우둔하게 하시는 분이시다. 본문에서 우둔하게 하다(harden)이라는 9:18절과 비교할때 서로 다른 단어이지만 복음에 대한 영적 무감각을 의미하는 면에서 동의어입니다. 앞서 9:18절에서 사용된 단어는 ‘스크렐리노’로 영적인 냉담함을 의미한다면 본문 7절에서 사용된 단어는 ‘포로우’라는 의학 용어로 방광안의 돌이나 뼈를 연결시킬때 단단해지는 것을 의미한다. 그러므로 이것은 구원으로의 하나님의 부르심을 듣고 고려하는 것을 거절하는 것을 의미합니다. 
  • Paul now clarifies his teaching (note the introductory what then?) regarding the remnant in verses 2–6 by separating God’s work with the electfrom those God has hardened(verses 7–10). He has just dealt with the positive side of the remnant concept, the remnant God has chosen to save. Now he turns to the negative side, those whom he has chosen to harden. This is the same issue as in 9:6–29, so in a sense Paul is recapitulating the themes he stated there. Moo (1996:679–80) distinguishes three entities—corporate Israel, the elect and the hardened. Yet as he admits, the electdo not include the Gentiles in the context of verses 1–10. So it is better to say there is one entity, Israel, made up of the elect and the hardened. In 2:17–18 Israel relied on the law, knew God’s will and approved what is superior, but failed to teach themselves; in 9:31 she “pursued a law of righteousness” without attaining it; and in 10:2 she was “zealous for God” but without knowledge. Here Israel soughtsalvation earnestlybut did not obtainit. This in fact is the reason for Paul’s deep sorrow in 9:2–3, where he said “I could wish that I myself were cursed and cut off from Christ for the sake of my brothers [and sisters].” However, only the elect attained right standing with God, and that was a source for joy. Paul uses the same term for electas in 9:11 and 11:5, and it places “special emphasis on the action of God as that which is altogether determinative of the existence of the elect” (Cranfield 1975:548). God is in control. On the other side are the otherswho were hardened(a divine passive), making clear the point that again divine action is emphasized. This points back to 9:14–18, which concludes, “God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden” (v. 18). While the two verbs for harden in 9:18 and here are different, they are synonymous in referring to a spiritual callousness toward the gospel. The verb here is a medical term for a stone in the bladder or the hardening when bones are knit together (Cranfield 1979; Schmidt and Schmidt 1967:1025–26). Thus it connotes a refusal to listen and consider God’s call to salvation.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 287–288.

7절의 우둔하게되다라는 의미는 말한것 처럼 방광안에 있는 돌처럼 거치는 것을 의미합니다. 동시에 뼈가 경화되어서 제대로 동작하지 않는 것을 말합니다. 나이가 들면 신체 조직이 점점 탄력을 읽어 갑니다. 마음은 원하지만 몸이 그것을 따라가지 못하는 것입니다. 이처럼 우리의 영성도 마찬가지 입니다. 계속해서 하나님을 향해서 우리의 관심을 맞추고 그분의 음성을 듣기 위해서 노력하지 않으면 점점 더 무뎌지고 단단해지고 우둔해지고 완악해 지는 것입니다. 

본문 8-10절에서는 구약의 세 구절을 인용하고 있다. 신 29:4은 율법서를, 사 29:10은 선지서를, 시 69:22-23은 시가서이다. 신명기의 기록은 약속의 땅에 들어가기 전 이스라엘 백성을 향한 모세의 요구의 첫부분이다. 신명기의 본문 4-5절은 신 8:2-4절을 되돌아 본다. 그 맥락에서 그 요점은 긍정적이었다. 깨닫는 마음과 듣는 귀와 보는 눈을 오늘날까지 여호와께서 주시지 않았기(신 29:4) 때문에 광야의 방랑 사건을 이해할 없었다. 하지만 하나님께서 그의 백성을 계속 인도하시고 때가 되면 이해하게 될 것이다. 바울은 이제 부정적인 주제로 나아갑니다. 바울은 사 6:9-10이 하나님께서 이스라엘을 완악하게 하시는 구절로 보고 있습니다. 듣지만 이해하지 못하고 보지만 인지하지 못하는 이스라엘의 상태를 말합니다. 막 4:12, 요 12:40, 행 28:26-27의 인용. 8절에서 사용된 혼미한 심령(a spirit of stupor)은 (이사야는 깊은 잠)은 신약에서 매우 드물게 사용되는 단어이다. 이는 ‘카타니시스’로 마비상태를 의미한다. 말하자면 영적 진리를 이해할 수 없는 무능력을 의미한다. 
  • Three Old Testament texts (v. 8 conflates two passages) are used to support this harsh reality. As Moo notes (1996:681), Paul “follows Jewish precedent in using each of the three main divisions of the Hebrew canon: the ‘law’ (Deut. 29:4), the prophets (Isa. 29:10), and the ‘writings’ (Ps. 69:22–23).” The first is drawn from Deuteronomy 29:4, which begins the concluding charge of Moses to the people of Israel before they enter the promised land. Deuteronomy 29:1–8 summarize themes from the book, with verses 4–5 looking back to Deuteronomy 8:2–4 on God watching out for Israel during the wilderness wanderings (see Craigie 1976:356). In that context the point was a positive one: they had not understood the events of the wanderings because “to this day the Lord has not given you a mind that understands or eyes that see or ears that hear” (Deut 29:4), but that would come in time as God continued to lead his people. Paul changes the thrust by altering the opening to the positive God gave themand turning the rest into negatives (not see … not hear).As a result Paul uses the passage to anchor a far more negative issue—spiritual hardening. It seems likely that Paul has in mind Isaiah 6:9–10, that oft-cited passage on God hardening Israel (“Be ever hearing, but never understanding; be ever seeing, but never perceiving”), quoted in Mark 4:12 and parallels; John 12:40; and Acts 28:26–27. This is also seen in Paul’s inclusion of a phrase from Isaiah 29:10, a spirit of stupor(Isaiah, “deep sleep”). The actual term is fairly rare and is found only here in the New Testament and only in Isaiah 29:10 and 60:3 in the lxx, meaning a spirit of “torpor” or “stupefaction” (Sanday and Headlam 1902; Cranfield 1979; Dunn 1988b), that is, an inability to comprehend spiritual truth. The tone here comes more from Isaiah 29:10 and 6:9–10 on the hardening of Israel’s heart, for Isaiah 29 also centers on divine judgment against Israel (Dunn 1988b:641 shows how often this chapter is used in the New Testament to support the theme of Jewish blindness).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 288–289.

이어 사용된 세번째 본문은 시 69:22-23이다. 본문은 초대교회에서 예수님의 삶과 특별히 그분의 고난을 지지하는 구절이다. 이는 바울이 다윗의 원수들을 그리스도의 원수로 적용하는 것을 가능하게 한다. 강조는 상이나 그들의 등이 아니라 인용하는 구절의 일반적인 주제이다. 본문 8절에서 신명기 29장의 인용구와 연결시키면 눈이 어두워져서 볼 수 없으므로 그 강조점이 올무와 덫, 걸림돌과 보복에 관한 것이다. 바울은 그들의 완악함과 거부를 확인하고 그들의 불신앙으로 그들을 저주할 것을 간구합니다. 거치는 것, 걸림돌은 앞서 9:33절(14:13, 16:17)에 사용됩니다. 이는 사람을 비틀거리게 하고 넘어지게 하는 바위, 돌의 이미지입니다. 이는 하나님ㅇ께 그들의 실패와 멸망을 초래할 것을 구합니다. 어둠의 주제는 1:21절에서 이방인들의 전적 타락과 2:19절에서 유대인들의 가식을 통해서 모두 유죄이다. 그래서 이 모든 이미지들은 전적 타락이라는 주제의 일부이다. 
  • The third text is taken from Psalm 69:22–23 lxx. Psalm 69 was used often in the early church to support Jesus’ life and especially his passion (Mk 3:21; 15:23, 36 and parallels; Jn 2:17; 15:25; Acts 1:20; Rom 15:3; Phil 4:3; Heb 11:26; Rev 3:5; 16:1). This makes it especially apt for Paul to apply the portion of the psalm on David’s “enemies” (Ps 69:19) to the enemies of Christ (so Moo 1996; Schreiner 1998). The emphasis is not on details like the table or their back but on the general tenor of the quote. What links this with the Deuteronomy 29 citation in verse 8 is the idea of the eyes darkened so they cannot see,so the accent is on a snare and a trap, a stumbling block and a retribution.Paul is asking God to confirm their hardness and rejection, to condemn them for their unbelief. The stumbling blockfirst appears in 9:33 (also 14:13, 16:17), where it is part of the stone imagery (“a stone that causes men to stumble and a rock that makes them fall”); so this asks God to cause their failure and destruction. The theme of darkness is seen in 1:21 of the total depravity of the Gentiles and in 2:19 of the Jewish pretense that they were “a light for those who are in the dark” when in fact they were equally guilty. So all these images are part of the theme of absolute depravity that turns upon itself. The final part asks that their backs be bent forever,*perhaps requesting eternal punishment, though several (Cranfield 1979; Fitzmyer 1993b) prefer the translation “continually,” thus meaning as long as they remain closed to the gospel. Morris concludes (1988:405), “Paul sees catastrophe as inevitable for unbelieving Jews as they continue to reject the gospel.”
  • *11:9–10The basic tenor of the quote is widely agreed on. However, it is strongly debated how much meaning should be attributed to details such as May their table become a snare and a trapor May … their backs be bent forever.Some (Cranfield 1979; Moo 1996; Schreiner 1998) believe there was no allegorical thrust in details like the tableor the backs.Rather, they were simply part of the Old Testament text that implied judgment on the hardened Jewish people. On the other hand, many see significance in such details, seeing in the table a symbol of the Jewish sacrificial cultus (Käsemann 1980; Dunn 1988b), the bounties of God’s providence (Murray 1968), the centrality of table fellowship for the Pharisees (Michel 1966), a misuse of Scriptures by the Jews (Morris 1988), trusting in the law (Sanday and Headlam 1902; Barrett 1957), or the false security, well-being and community of the Jews (Stott 1994). The bent back has been variously seen as slavery, grief, fear, oppression, weakness or even blindness (see Cranfield 1979). While some of the options are attractive (especially dealing with the sacrificial cultus or the law as a whole), there is no indication in the context that we are to allegorize the details, and no way to prove which might be correct. On the whole, it is best to be cautious and see only a general sense in the quote.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 289–290.


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11 I ask, then, hhas God rejected his people? By no means! For iI myself am an Israelite, a descendant of Abraham,1a member of the tribe of Benjamin. 2 jGod has not rejected his people whom he kforeknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 l“Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? m“I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is na remnant, chosen by grace. 6 oBut if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. 
h1 Sam. 12:22; Jer. 31:37; 33:24
i2 Cor. 11:22; Phil. 3:5
1Or one of the offspring of Abraham
jPs. 94:14
kch. 8:29
lCited from 1 Kgs. 19:10, 14
mCited from 1 Kgs. 19:18
nch. 9:27; [Jer. 3:14; Zech. 13:8]
o[ch. 4:4; Deut. 9:4, 5]
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:1–6.

9-11장은 당신의 언약 백성에 대한 하나님의 신실하심을 변호한다. 이에 9-10장에서는 왜 이스라엘을 거절하셨는지에 대한 것을 다루면서 바울은 매우 조심스럽게 모든 이스라엘이 거절된 것은 아니라는 사실을 말한다. 다른 말로 하면 여전히 이스라엘은 새로운 언약백성의 일부가 될 수 있다는 것이다. 
  • All children at some time wonder if their parents really love them and ask, “If they do, why are they so mean to me?” This is always at a time when they have been severely disciplined. That is also the situation with Israel. Moreover, the response of parents is quite similar to Paul’s answer: (1) Your Father has a perfect right to do what he knows is best (9:6–29), and (2) you have gotten just what you deserve for your actions (9:3–10:21). Chapters 9–11 primarily are a defense of the faithfulness of God in dealing with his covenant people. Chapters 9–10 deal with the negative side: why has he rejected Israel? But Paul has been very careful with his language, never saying that all of Israel has been rejected: In 9:6–7, “not allwho are descended from Israel are Israel”; in 9:21, “somepottery for noble purposes and somefor common use”; in 10:16, “not allthe Israelites accepted the good news”; and in 11:17, “someof the branches have been broken off.” In other words, there are still Israelites who have become part of the new covenant people. That is the topic of this chapter. The theme is stated in verse 2, God did not reject his people, whom he foreknew.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 282.

1절) 대부분의 이스라엘은 하나님을 믿는 것에 실패했다. 이것이 하나님께서 당신의 백성을 거절하셨다는 것을 의미하는가라고 바울은 질문을 던지고 이것에 대해서 그럴 수 없느니라라고 대답한다. 이에 대한 대답으로 바울은 자신을 예로 든다. 그 자신이 이스라엘인으로, 아브라함의 씨요 베냐민 지파이라는 것이다. 이렇게 남은 자들이 있다라는 것은 하나님께서 이스라엘을 향한 당신의 계획이 끝나지 않았음을 또한 당신의 백성들을 통해서 그 약속을 이루실 것을 의미하는 것이다. 
  • The majority of Israel failed to believe. Does this mean that God has rejected his people? Paul presents himself as an example of the remnant that has been preserved, a remnant that indicates that God is not finished with Israel and that he will fulfill the promises made to his people.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.


3-5절) 본문은 엘리야의 고백이다. 주의 선지자들이 모두 죽임을 당하고 제단은 훼파되고 자신만이 남아있는 것같은 고립감을 느끼며 자신의 목숨을 찾는 이세벨의 집요한 공격앞에서 두려워하며 이제 끝났다라고 낙심하는 순간 하나님께서는 자신을 위해 바알에게 무릎꿇지 않은 7,000명의 사람들을 남겨 두었다라고 말씀하시며 엘리야를 격려하신다. 이 7,000명 또한 하나님의 은혜로 택하심을 따라 남은 자들이다. (왕상 19:10, 14)
  • Elijah in his despair thought Israel would be extinguished. But God assured Elijah that he had preserved a remnant, which gave Elijah hope that God would fulfill his saving promises in the future. In Paul’s day, as in Elijah’s day (v. 4) and today, a remnant of Jews believe in Christ because of God’s electing grace (cf. 9:27–29).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.

왕상 19장의 사건
  • The next section (vv. 2–4) introduces the idea of a remnant chosen from within the apostate nation as the recipients of God’s covenant love. It begins with the rhetorical question, Don’t you know?…(compare 6:3, 16; 7:1). This assumes that the readers are familiar with the two passages from 1 Kings 19 about Elijah.He was the great prophet who single-handedly opposed Ahab and Jezebel and their plan to introduce Baal worship into Israel. More than any other, he was the prophet who performed miracles, but his purpose was to rescue his people from idolatry. Thus when it says here, he appealed to God against Israel,it refers to his complaints against their apostasy. The verb can mean “to intercede, plead” but here has a negative connotation of praying “against” his people. The passages cited are from 1 Kings 19:10, 14 (v. 3), 18 (v. 4). They are part of a section (1 Kings 19:1–18) describing the events after the great victory against the prophets of Baal on Mt. Carmel (1 Kings 18). Immediately afterwards, Jezebel threatens to kill Elijah, and in one of life’s great ironies, this prophet who had been the focal point of that great victory runs for his life into the wilderness. There he is cared for by God (vv. 4–8) and then travels forty days and nights to Mount Horeb (where Moses saw the burning bush, Ex 3:1). There he pours out his complaint, which has shifted from Jezebel to the people of Israel and their desertion of him: Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me.Elijah’s complaint appears twice in 1 Kings 12:10, 14 to emphasize his discouragement and Israel’s sins. The differences with the lxx (inverting the first two clauses, slightly altering the others) probably come from Paul quoting from memory rather than for any theological purposes (so Cranfield 1979; Dunn 1988b). Paul uses this to show that the failures of Israel in his own day are no different from those in the past. The nation is still turning against God and his chosen leaders.
  • After Elijah’s lament, God responds, I have reserved for myself seven thousand who have not bowed the knee to Baal(v. 4 = 1 Kings 19:18), an abbreviation of the lxx, probably also from memory. Although the majority of the nation has turned against God, he has been faithful to his covenant by reserving for himself a faithful remnant (reserveis a major remnant term in the Old Testament, a cognate of remnantin v. 5). Here is another example of the balance between sovereignty (reserved for myself)and responsibility (not bowed the knee)in this passage. God foreknew(v. 2) that they would be faithful and so reservedthem for himself.But the emphasis is on sovereignty and election. Some (Michel 1966; Cranfield 1979; Dunn 1988b; Morris 1988) see significance in the number seven thousand, since seven is the number of completeness. However, it is difficult to see why this must be so. Paul is quoting an Old Testament text, and there is no indication he sees numerological meaning in the number (so Moo 1996). At best the emphasis is on the paucity of the number (Schreiner 1998).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 285–286.

바울은 본문속에서 엘리야와 자신을 일치시키면서 이야기하고 있다. 엘리야와 같이 바울은 굳게 서서 변절한 나라들을 향해서 복음을 전하고 있다. 그러면서 하나님의 남은자를 찾고 있는 것이다. 

6절) 선택과 은혜는 분리할 수 없는 밀접한 관계이다. 이 둘은 모두 구원이 오직 하나님의 사역임을 보여준다. 이는 행위와 관계가 없다. 
  • Election and graceare inseparable, for both show that salvation is God’s work alone, and that it has nothing to do with works. On grace, see also 4:4–5; Acts 15:11; Eph. 2:8–9.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
은혜(카리스)와 행위(에르곤-의무)의 관계, 만약 남은 자들이 선택받은 것은 은혜로 된 것이다. 그렇다면 이것을 행위로 말미암은 것이 아니라는 것이다. 행위에 근거하여 선택받았거나 구원받은 것이라면 은혜는 은혜가 될 수 없는 것이다. 

  • Election is stressed in 8:33; 9:11; 11:5, 7, 28; and 16:33 (with equivalent terms like “predestined” in 8:29, 30; and “called” in 1:1, 6, 7; 8:28; 9:24–26). Graceas opposed to works is emphasized in 3:24; 4:16; 5:2, 15, 17, 20–21; 6:14; and 11:5, 6. It is quite clear that there would be no salvation apart from grace. If all humanity received its just desserts, there would be nothing except eternal damnation. Yet God’s lovingkindness and mercy have led him to choose a remnant. Morris says (1988:401–2, following Lagrange), “it was not the number so much as the permanence of God’s plan for Israel that mattered in the time of Elijah, and it is this that mattered for Paul too. He put his trust in God’s grace, not in numbers.”
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 287.


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16 But xthey have not all obeyed the gospel. For Isaiah says, y“Lord, who has believed what he has heard from us?” 17 So zfaith comes from hearing, and hearing through the word of Christ. 
18 But I ask, have they not heard? Indeed they have, for 
a“Their voice has gone out bto all the earth, 
and their words to the ends of the world.” 
19 But I ask, did Israel not understand? First Moses says, 
c“I will dmake you jealous of those who are not a nation; 
with a efoolish nation I will make you angry.” 
20 Then Isaiah is so bold as to say, 
f“I have been found by those who did not seek me; 
I have shown myself to those who did not ask for me.” 
21 But of Israel he says, g“All day long I have held out my hands to a disobedient and contrary people.” 
xch. 3:3; Heb. 4:2
yJohn 12:38; Cited from Isa. 53:1
zGal. 3:2, 5
aCited from Ps. 19:4; [1 Thess. 1:8]
b[Mark 16:15]; See Matt. 24:14
cCited from Deut. 32:21
dch. 11:11, 14
e[Titus 3:3]
fCited from Isa. 65:1; [ch. 9:30]
gCited from Isa. 65:2
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:16–21.

16절) 구원을 얻기 위해서 복음을 듣는 것은 필수적이다. 그러나 들음으로 충분하지 않다. 사람은 반드시 개인적인 믿음을 가지고 반응해야만 한다. 이사야는 모든 사람이 믿는 것은 아니라고 예언한다. 롬 9-11장의 문맥속에서 바울은 특별히 믿지 않았던 유대인들에 대해서 이야기하고 있다. 
  • Hearing the gospel is necessary for salvation, but hearing is not enough: people must also respond with personal trust. Isaiah(Isa. 53:1) prophesies that not all will believe. In the context of Romans 9–11, Paul is thinking especially of the Jews who did not believe.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.

믿음은 복음에 대한 우리의 반응인 것이 사실이지만 또한 그 메세지 자체가 믿음을 깨우고 믿음을 가능하게 하는 것도 사실이다. 모든 효과적인 선포는 하나님 자신에 의해서 성취된다. 메신저는 기껏해야 그 과정의 필수적인 부분을 수행하기 위한 성령의 도구일 뿐이다. 그것이 죄인과 직면하고 화해를 수여하는 하나님 자신의 목소리이다. 이것이 구원을 주시는 하나님의 능력이다라고 말하는 복음의 실재이다. 
  • Although it is true that faith is our response to the gospel, it is also true that the message itself awakens and makes faith possible. God is at work even in our response to his gracious offer of forgiveness. The message is heard “through the word of Christ,” that is, it is Christ himself who speaks when the gospel is proclaimed.67All effective preaching is accomplished by God himself. The messenger is at best merely the instrument used by the Holy Spirit as a necessary part of the process. It is God’s own voice that confronts the sinner and offers reconciliation. This existential reality is what constitutes the gospel, “the power of God for … salvation” (Rom 1:16).
  • 67Some, however, take ῥήματος Χριστοῦ as an objective genitive, i.e., “the word about Christ” (cf. Robertson, WP4:390).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 212.

17절) 바울은 이제까지의 논쟁을 정리한다. “믿음은 들음에서 나며 들음은 그리스도의 말씀으로 말미암았다.” 
믿음을 얻기 위해서는 오직 들음을 통해서만이 가능하다. 그리고 그 구체적인 메시지는  그리스도의 말씀이다. 그것이 바로 복된 소식, 복음으로 십자가에 달려 죽으시고 부활하신 예수 그리스도에 대한 것이다. 
  • Paul now sums up the argument thus far. One can come to faithonly through hearingthe gospel, and the specific message that must be heard is the word of Christ, that is, the good news about Jesus Christ as the crucified and risen Savior.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.

바울은 믿지 않는 이스라엘에 대해 두가지 의의를 제기한다. 첫째는 18절로 그들이 들을 기회를 가졌느냐는 것이고 두번째는 19절로 그들이 들었다고 하더라도 그들이 이해하지 못한 것은 아니냐는 것이다. 
18-19절) 그들(이스라엘, 유대인)이 그리스도의 말씀, 복음을 듣지 않았는가?라고 묻고 있다. 이것에 대해서 그 복음이 온땅, 땅끝까지 전해졌기에 그들도 들었다라고 답변한다. 그럼에도 이스라엘이 알지 못하였느냐라고 질문하고 하나님께서 백성 아닌 자로 이스라엘을 시기나게 하며 미련한 백성으로 그들을 노엽게 할것이다라고 말씀하신다. 

그 소리와 그 말씀, 곧 믿음을 불러 일으키는 그 메시지를 나타낸다. 이것이 온 땅에 퍼졌고 땅 끝까지 이르렀다고 말하고 있다. 골 1:23절, 이스라엘은 절대 그들이 그 메시지를 듣지 못했다고 핑계댈 수 없다. 
  • Thus the “voice” and the “words” that have gone out represent the message that awakens faith. In another place Paul said that the gospel “has been proclaimed to every creature under heaven” (Col 1:23; cf. v. 6 as well).70The Israelites could not be excused on the basis that they had not heard the message.
  • 70Obviously, we should not take this to mean that the worldwide ministry of preaching the gospel was then complete. Later in Romans we learn that Paul was planning a trip to Spain to continue his ministry (Rom 15:24, 28).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 212.

19절은 만약 언약의 밖에 있는 이방인이 복음을 이해할 수 있다면 유대인과 같이 종교적으로 재능있고 대단히 호의적인 그룹이 자신들이 이해할 수 없다라고 주장하는 것은 근거가 없는 것이다. 
  • The answer implied in v. 19 is that if   p 213  unenlightened people outside of the covenant could understand the gospel, then certainly a religiously gifted and highly favored group like the Jews had no grounds for claiming that it was beyond their understanding.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 212–213.

20-21절) 본문은 이사야서 65:1-2절의 성취로 하나님을 찾지 아니한 이방인들에게 찾은바되고 그분을 구하지 않는 자들에게 나타나셨다라고 말한다. 또한 도리어 이스라엘은 순종하지 아니하고 거슬러서 말함에도 불구하고 하나님께서 여전히 손을 그들을 향해서 펴신다. 
하나님께서는 구원받을 자들을 예정하신다. 또한 하나님께서는 여전히 모든 이들이 구원받기를 바라신다. 이 두가지는 양립할 수 없는 것처럼 보인다. 하지만 성경은 이 두가지를 동시에 말하고 있다. 
  • The prophecy of Isa. 65:1 has been fulfilled in that the Gentiles who did not seekafter God have now experienced God’s saving promises. Israel, on the other hand, has fulfilled the words of Isa. 65:2. They have rebelled against and disobeyed the gospel message. Still, God extends his handsto them, inviting them to be saved. On the one hand, God predestines some to be saved. On the other hand, God still longs for all to be saved (see note on 1 Tim. 2:4; also Ezek. 33:11). Though it may seem impossible to understand how both of these statements are true, the Bible teaches both, and one should not use either truth to deny the other. On election, see also notes on Eph. 1:4; 1:5; 1:6; 1:11.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.

하나님께서는 불순종하고 믿음이 없는 이스라엘과 이방인들을 대조하심으로 하나님께서 그들을 그분의 섭리대로 사용하시는 것을 보여준다. 이 대조는 이 단락의 처음, 롬 9:30-31절을 생각나게 한다. 그럼에도 불구하고 본 단락은 희망에 대한 언급으로 끝을 맺는데 여전히 하나님께서 당신의 백성 이스라엘에게 그분의 손을 내밀고 계신다는 것이다. 
  • Gentiles. Both Moses and Isaiah, then, contrast faithless Israel (v. 21) with Gentiles whom God is using positively in his purposes. This contrast harks back to the beginning of this section (9:30–31). Nevertheless, the section ends on a note of hope (v. 21), a note that ch. 11 repeatedly sounds: God still holds out his hands to his people Israel.
  • v. verse in the chapter being commented on
  • v. verse in the chapter being commented on
  • ch. chapter
  •  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), 2312.

이스라엘의 거부는 그들이 복음을 들을 기회가 없거나 그것을 이해할 능력이 없어서가 아니다. 이는 민족적인 불순종때문이다. 그들은 하나님의 호의, 구원을 얻기 위해서 행위에 근거한 개인적인  공로를 주장했다. 그들은 의롭다하심을 얻기 위한 하나님의 요구가 바로 믿음이라는 사실을 항상 알았다. 데니는 하나님의 뻗은 손들이 모든 역사 가운데 지속적으로 무시해온 이스라엘을 향한 끊임없는 사랑의 상징이라고 말했다. 왜 오늘날 그렇게 많은 사람들이 복음을 거절하는가? 그들이 듣지 못하고 이해하지 못했기 때문이 아니다. 아마도 한가지 이유는 교수형에 처해있는 그들이 세상의 수수께끼를 푸는 단서를 보기 어렵기 때문이다.
  • Israel’s rejection had nothing to do with any lack of opportunity to hear or ability to understand. It rested solely upon the nation’s willful disobedience (v. 21).73They insisted on personal merit based on works to gain God’s approval. All the time they knew that God’s requirement for righteousness is faith. Denney notes that God’s outstretched arms were “the symbol of that incessant pleading love which Israel through all its history has consistently despised.”74And why today do so many people reject the gospel? It is not necessarily because they have not heard or do not understand. Perhaps one reason is that “they find it hard to see, in a man who was hanged, the master-clue to the riddle of the world.”75
  • 73The quotation is from Isa 65:2 (LXX).
  • 74Denney, “Romans,” 2:675. Although the difference is slight, others understand the outstretched hands more in the sense of welcome than supplication. Calvin writes that “God stretches forth His hands to us exactly as a father stretches forth his arms, ready to receive his son lovingly into his bosom” (Romans, 236–37).
  • 75Hunter, Romans, 98.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 213  


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