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14 How then will they call on him in whom they have not believed? And how are they to believe in him uof whom they have never heard?3And how are they to hear vwithout someone preaching? 15 And how are they to preach unless they are sent? As it is written, w“How beautiful are the feet of those who preach the good news!”
uEph. 4:21; [John 9:36; 17:20]
3Or him whom they have never heard
v[Acts 8:31; Titus 1:3]
wCited from Isa. 52:7; [Nah. 1:15; Eph. 6:15]
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:14–15.

14-15절) 본문은 앞선 13절과 연결된다. 누구든지 주의 이름을 부르는 자는 구원을 얻게 된다. 그렇다면 그 구원을 얻기 위해서 그리스도의 이름을 어떻게 부를수 있는가가 바로 본문이 이야기하고 있는 바이다. 

본문은 4개의 수사학적 질문과 그에 대한 답변 형식으로 전개된다. 
  1. 예수님을 믿지 않는 이들이 어찌 그분을 부르겠는가?
  2. 듣지 못한 이들이 어찌 믿을수 있는가?
  3. 전파하는 자가 없이 어찌 듣겠는가?
  4. 보내심을 받지 않았다면 어찌 전파하겠는가?
이 복음을 듣고 믿고 그분을 부르는 이 과정이 논리적으로 연계되어 있음을 본문은 보여준다. 이를 순서대로 정리하면 다음과 같다. 
하나님께서 보내시고-보내심을 받은 자가 복음을 전파하고-전파한 복음을 듣고-그 복음을 들은 자가 믿고-예수님을 믿는 자들이 그분을 부르고-그분의 이름을 부르는 자가 구원을 받게 되는 것이다. 
바울이 이렇게 긴급하게 외치는 이유는 구원을 받기 위한 유일한 방법이 다로 복음을 듣고 믿는 것이기 때문이다. 구원이 오직 복음을 들음에서 오기 때문에 그 복음을 전하는 자들의 발은 아름답다.(사 52:7) 그 발걸음이 그들의 운명을 가르기 때문이다. 
  • How then …?With a series of rhetorical questions, Paul considers the chain of events necessary for a person to be saved. Verse 14 is linked to v. 13 with the word call. The logic of these verses is clear: (1) People will call on Jesus to save them only if they believe he can do so; (2) belief in Christ cannot exist without knowledge about him; (3) one hears about Christ only when someone proclaims the saving message; and (4) the message about Christ will not be proclaimed unless someone is sent by God to do so. That is why Paul was so urgent about spreading the gospel to the ends of the earth, for he believed that the only way to be saved was to hear and believe in the gospel (see note on 1:19–20). (Paul is not talking here about OT believers who looked forward to Christ, such as Abraham and David in ch. 4, nor is he talking about infants who die in infancy; see note on 2 Sam. 12:23). Since salvation comes only from hearing the gospel, the feetof those who bring the message about Christ are beautiful(Isa. 52:7), probably because the feet carry the messengers to their destinations.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.

  • If everyone who calls upon the Lord will be saved, it is important that everyone have the opportunity to hear. Apart from hearing the message no one can believe. People do not believe in one of whom they have never heard.61Therefore it is necessary that a messenger be sent. Someone must come preaching the good news. Stott observes that “the essence of Paul’s argument is seen if we put his six verbs in the opposite order: Christ sends heralds; heralds preach; people hear; hearers believe; believers call; and those who call are saved.”62
  • 61Some point out that the genitive οὗ with ἤκουσαν should be understood as “whom” rather than “about whom.” Morris comments, “The point is that Christ is present in the preachers; to hear them is to hear him” (Romans, 390). While it is true that the risen Christ is actively at work in and through the proclamation of the gospel (cf. Luke 10:16, “He who listens to you listens to me”), it is questionable that that is the point Paul was making here.
  • 62Stott, Romans, 286.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 211.

바울은 이후 16-21절에서 처음의 세 단계, 복음 전도자를 보내시고 복음을 선포하시고 그 메시지를 듣게 하셨음을 보여준다. 하지만 문제는 이스라엘이 믿는 것에 실패했다는 것이다. 
  • Paul suggests in vv. 16–21 that God has completed the first three of these steps for Israel: the problem, then, is their failure to believe.
  • 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), 2311.

본문에 전파하는 자는 preacher, herald라는 단어로 표시된다. 원어는 ‘케뤼쏘”라는 단어인데 선포하다, 외치다, 가르치다, 발표하다라는 의미를 지닌다. 이 단어에서 바로 ‘케리그마’ 선포된 말씀이라는 단어가 나왔다. 이 전파하는 자가 있기 위해서는 반드시 그를 보낸자가 있어야 한다. 전파하는 자의 메시지의 권위는 바로 보내신 분이 누구이신지, 그리고 그분이 맡기신 메시지가 무엇인지에 달려 있는 것이다. 이 구원을 위해서 하나님께서는 당신의 아들을 보내셨고(요 17:18, 20:21) 또한 당신의 제자들을 또한 부르셔서 그들을 보내신 것이다. 바로 예수님은 보내심을 받으신 분이시며 동시에 보내시는 분이시다. 우리도 또한 그분에게 보냄을 받은 자이면서 또다른 사람들을 세워야하는 역할을 맡은 자임을 기억해야 한다. 
  • Hearing is impossible unless there is someone preaching to them.The emphasis on the proclamation of the gospel in Paul is widespread. From the start he viewed preaching Christ as the heart of his commission (Gal 2:2; 1 Thess 2:9) and the mainstay of his apostolic ministry (1 Cor 1:23; 15:11–12; 2 Cor 1:19; 4:5; Col 1:23). For the sake of preaching he disciplined himself absolutely (1 Cor 9:27), so preaching the gospel is the core of all ministry (1 Tim 3:16; 2 Tim 4:2). Still, preaching is impossible unless they are sent.Without the calling and commissioning by God there is no power or validity in any ministry. A preacher is a “herald” (the meaning of the noun behind preach), and a herald has no authority without the sending agent. In fact, an apostleis really a “sent one” (the noun cognate of sent), an emphasis especially seen in John 17:18 and 20:21 (“as the Father has sent me, I am sending you”) in light of the number of passages in John on Jesus as the Sent One (5:23, 24, 36; 8:16, 18, 29, 42 among others). Combining this with 2 Timothy 2:2, there is a powerful passing of the baton from Jesus to the preacher to “reliable [people] who will also be qualified to teach others.” But the basis of it all is the authority of being sent as Christ’s herald. Finally, Paul anchors this process in a citation from Isaiah 52:7. This is a paraphrase of the original (more of the mt than the lxx), probably to emphasize the act of preaching rather than the proclamation of peace (important in 1:7; 2:10; 5:1; 8:6 but not the point here). The purpose is to demonstrate that both the sending and the preaching are in fulfillment of the prophetic mandate. How beautiful are the feet*shows that itinerant preaching of the gospel is the highest of callings. As Dunn brings out (1988b:622), Isaiah 52:7 was already understood as messianic in Jesus’ time (see 11QMelch 15–19), and that adds force to its use here. The mission of the gospel is in this sense a continuation of Jesus’ own ministry. The same must be said for the church today. While the proclaimed word is being de-emphasized of late, and many churches prefer to think of the pastor as a CEO of a business rather than the shepherd of a church, the biblical emphasis could not be more clear. Pastors are to feed their flocks (Jn 21:15–17) and will be judged by the quality of their handling the word of truth (2 Tim 2:15). Even more, all believers are to be repositories of God’s Truth and thereby dispensers of it.
  • *10:15Some believe that beautifulshould be translated “timely” or “at the appropriate time,” thus lending an eschatological emphasis (so Käsemann 1980; Dunn 1988b; Fitzmyer 1993b; Moo 1996). However, while the Hebrew term can mean either “beautiful” or “timely,” it most likely means “beautiful” there (see Oswalt 1998:365), and since Paul is working with the Masoretic Text, that is the more likely use here as well (so Schreiner 1998). Moreover, the term means “beautiful” in its other New Testament uses (Mt 23:7; Acts 3:2, 10).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 275–276.







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5 For fMoses writes about the righteousness that is based on the law, that gthe person who does the commandments shall live by them. 6 But hthe righteousness based on faith says, i“Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down) 7 “or ‘Who will descend into the jabyss?’ ” (that is, kto bring Christ up from the dead). 8 But what does it say? l“The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); 9 because, if myou confess with your mouth that Jesus is Lord and nbelieve in your heart othat God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, p“Everyone who believes in him will not be put to shame.” 12 qFor there is no distinction between Jew and Greek; rfor the same Lord is Lord of all, sbestowing his riches on all who call on him. 13 For t“everyone who calls on the name of the Lord will be saved.” 
fCited from Lev. 18:5
gNeh. 9:29; Ezek. 20:11, 13, 21; Matt. 19:17; Luke 10:28; Gal. 3:12; [ch. 7:10]
hSee ch. 9:30
i[Deut. 30:12, 13]
jSee Rev. 9:1
kHeb. 13:20
lCited from Deut. 30:14
mMatt. 10:32; Luke 12:8; [1 Cor. 12:3; Phil. 2:11]
nSee Acts 16:31
o[1 Pet. 1:21]; See Acts 2:24
pSee ch. 9:33
qSee ch. 3:22, 29
rActs 10:36
sSee ch. 2:4
tActs 2:21; Cited from Joel 2:32
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:5–13.

5절) 율법으로 말미암는 의를 행하는 사람은 그 의로 말미암아 살리라. 레 18:5절은 분명하게 "너희는 내 규례와 법도를 지키라 사람이 이를 행하면 그로 말미암아 살리라 나는 여호와이니라”라고 기록하고 있다. 레위기에서 말하는 모세의 진술은 참이다. 그런데 문제는 로마서의 전반부에서 계속해서 지적하고 있듯이 모든 사람이 죄인이라는 사실이 문제이다. 율법을 하나도 어기지 아니하고 지키면 그 의로 말미암아 살겠지만 모든 율법을 지키고 한개라도 어기는 날에는 그가 행한 모든 수고와 노력이 허사가 되는 것이다. 

율법은 바른 방향을 제시할수 있음에도 불구하고 그것의 요구를 성취할 능력을 제공하지 못한다. 
  • That is to say, if a person is able to perform all that the law requires, it will lead to life.46The problem lies in the fact that no one is able to live up to the requirements of the law. Although law points us in the right direction, it providesdes no power to achieve its demands. It was never meant as a way to merit God’s favor. Its role was to reflect the character of God in terms of ethical goals. The Jewish legalists had perverted the divine intention of the law and made it into a way to gain God’s favor based on personal merit.
  • 46Sanday and Headlam understand ζήσεται here as “shall obtain life in its deepest sense both here and hereafter” (Romans, 286). Some hold that the quotation points not to the hopeless plight of the person striving to fulfill the law but to Christ, who in his sinless life and victorious death fulfilled the demands of the law and gained a righteous status before God (cf. references to Barth’s Church Dogmaticsin Cranfield, Romans, 2:521–22, n. 4). Black calls these ideas “curiosities of Barthian eisegesis” (Romans, 143, n. 1).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208.

  • Paul begins by telling why (foractually begins v. 5 but is omitted in niv) righteousness comes only by faith (v. 4). The righteousness that is by the lawcannot produce salvation because to do so it must be lived perfectly, which no person under sin can possibly do. To show this Paul cites Leviticus 18:5, a passage where Yahweh commands Israel not to be like the Canaanites but to obey his decrees and live by them. As such it does not seem to fit the argument here, for it advocates keeping the law as a means of enjoying the covenant blessings. However, Wenham (1979:253) interprets live by themas “enjoy life through them,” meaning the promise that those who keep the law will experience God’s covenant blessings in this life (but probably not eternal life; contra Kaiser 1971:19–28). Paul, however, does read this as eternal life, but only if one does these things*(i.e., keeps the law) perfectly (cf. 2:13; 7:10; so Moo 1996). So the Jewish people (and people today) who want a right relationship with God through doing must follow the law absolutely, a task rendered impossible by human depravity (so Rom 1:18–3:20). Eternal life can never be obtained by mere obedience or human achievement. In fact, that was proven by the reality that Israel did not keep the law and did not find the life promised in the law.
  • *10:5There are three different interpretations of this passage: (1) Some (Hendriksen 1981; Cranfield 1979) believe it is Christ who perfectly does these thingsin the law and so makes it possible for people to live by faith (vv. 6–8). But that is unlikely, for there is no hint in the context (before or after this verse) that Paul has shifted to Christ here. (2) Several scholars (Howard 1969:333–37; Kaiser 1971:19–28; Stowers 1994:308–10) take the righteousness that is by the lawas closely connected to the righteousness by faith (vv. 4, 6). In this sense there is no contrast between verse 5 and verses 6–8. They argue that Christ is the goal of the law (v. 4), and so verse 5 demonstrates how a person can indeed keep the law in Christ. Moreover, both Leviticus 18:5 (v. 5) and Deuteronomy 30:12–14 (vv. 6–8) center on keeping the law as part of the covenantal relationship with God. While attractive, there are good reasons for rejecting this (see Moo 1996:645–46; Schreiner 1998:551–54). First, the antithesis between doing (v. 5) and believing (vv. 6–8) strongly supports a contrast here. Second, the works of the law are set against salvation by faith throughout Romans, and to see them as complementary would overturn many of Paul’s arguments. Third, the parallel in Philippians 3:6–9 (where “a righteousness of my own that comes from the law” is also set against “righteousness … by faith”) makes it more likely that that contrast is seen here as well. Therefore, the correct solution is (3), to see verse 5 on keeping the law as contrasted to verses 6–8 on believing in Christ.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 267.

6-8절) 본문은 신 30:12-14절의 인용이다. 
12  하늘에 있는 것이 아니니 네가 이르기를 누가 우리를 위하여 하늘에 올라가 그의 명령을 우리에게로 가지고 와서 우리에게 들려 행하게 하랴 할 것이 아니요 
13  이것이 바다 밖에 있는 것이 아니니 네가 이르기를 누가 우리를 위하여 바다를 건너가서 그의 명령을 우리에게로 가지고 와서 우리에게 들려 행하게 하랴 할 것도 아니라 
14  오직 그 말씀이 네게 매우 가까워서 네 입에 있으며 네 마음에 있은즉 네가 이를 행할 수 있느니라 
 The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 신 30:12–14.

바울은 믿음에 기초한 의와 율법으로부터 오는 의를 본문 속에서 대조하고 있다, 신명기의 말씀을 통해서 믿음에 기초한 의가 구약의 진술로 재해석되고 그리스도안에서 지금 성취되었다고 본다. 그리스도를 땅으로 모시기 위해서 하늘로 여행할 필요가 없다. 왜냐하면 하나님께서 이미 그분을 이 세상에 보내셨기 때문이다. 또한 그리스도를 죽음의 세계로부터 모셔와야만한다고 생각하지 않는다. 왜냐하면 하나님께서 죽은자들로부터 그리스도를 부활시키셨기 때문이다. 하나님께서 요구하시는 것은 초인간적인 노력, 역사가 아니라 바울이 선포하는 복음안에서의 믿음이다. 
  • In vv. 6–8 Paul quotes Deut. 30:12–14 to show the contrast between the righteousness based on faithand the righteousness that comes from the law. The righteousness based on faith reinterprets these OT statements and sees them now fulfilled in Christ (see note on Deut. 30:12–14). There is no need to travel to heavento bring Christto earth, for God has already sent him into the world. Nor should anyone think they must bring Christ up from  p 2175  the realm of the dead, for God has raised Christ from the dead. What God requires is not superhuman works but faith in the gospel Paul preaches.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174–2175.

율법의 의와는 다르게 믿음에 기초한 의는 그리스도를 오르내릴 것을 요구하지 않는다. 율법은 구원을 위해서 우리로 하여금 영웅적인 노력을 통해서 하늘에 오르거나 죽은 자의 세계에 내려갈 것을 요구한다. 하지만 우리의 주되신 그리스도는 성육신하시고 부활하심으로 우리와 함께 계신다. 본문의 내려오고 올라가는 것은 그분의 성육신과 부활을 의미한다. 
  • The righteousness that is based on faith is quite different. It does not require valiant exploits such as bringing Christ down from heaven or up from the grave (vv. 6–7). Paul quoted freely from Deut 30:12–13, substituting a phrase from Ps 107:26 (“down to the depths”) for “beyond the sea.” In pesher style he interpreted the verses in reference to the incarnation and resurrection of Christ. In Deuteronomy, Moses was telling the people that they did not have to climb up to heaven or cross the sea to discover the will of God. Paul applied the passage to the availability of the message of salvation. Hunter writes: “No heroic attempts to storm the citadel of heaven or the kingdom of the dead are needed. Christ the Saviour is here, incarnate and risen.”47Faith is readily available for those who will simply believe and confess that Jesus is Lord (Deut 30:14).   p 209  The message concerning faith is “already within easy reach of each of us” (TLB).48
  • 47Hunter, Romans, 95.
  • TLB The Living Bible
  • 48Taking τῆς πίστεως as an objective genitive. Some understand the “word of faith” as content of the message rather than the reaction to its proclamation.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208–209.

5절에서 말한 율법의 수고, 노력이 성육신이나 부활을 가능하게 하지 않는다. 누가 과연 그리스도를 이땅가운데 오게 하기 위해서, 성육신을 위해서 하늘에 올라가겠느냐? 또한 누가 그리스도를 죽은 작 가운데서 다시 살리기 위해서 무저갱에 내려가겠느냐? 우리의 노력이 아니라 하나님의 은혜로 이미 그분이 성육신 하셨고 부활하신 것이다. 우리는 이것을 믿으면 되는 것이다. 
  • Verse 5 concentrates on the works of the law and verses 6–8 on faith, emphasizing that human achievement has nothing to do with faith. Human effort can neither bring about the incarnation nor produce the resurrection (v. 7). Only the word of faithcan accomplish anything (v. 8). Then verses 9–13 explain how faith works; only confession and belief can result in justification and salvation (vv. 9–10), and only faith can keep one from the last judgment (v. 11). Therefore both Jew and Gentile alike must call on the name of the Lordin faith to be saved (vv. 12–13).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 266–267.

9-10절) 우리의 입으로 예수를 주인이라고 시인하고 또 하나님께서 예수님을 죽은자 가운데서 살리신 것을 마음에 믿으면 구원을 받게 된다. 사람이 마음으로 믿어 의에 이르고 입으로 시인하여 구원이 이른다. 
본문에서 입으로 시인하는 것이 단지 아무런 의지나 이해 없이 입으로 되뇌인다는 것이 아니다. 이는 단지 내가 신앙이 있다라는 고백이 칭의를 가져다주는 것이 아니다. 자신의 내적 신앙의 외적인 증거로서 이러한 고백은 의미를 가진다. 본문을 단지 기계적인 시인정도로 이해해서는 안되는 것이다. 또한 본문에서 바울은 부활의 신앙이 구원을 가져다준다라고 했는데 그렇다고 이 내용이 부활의 사건에 한정되는 것은 아니다. 이러한 부활의 신앙은 필연적으로 예수님의 탄생과 생에, 예수님의 죽음 그리고 그리스도의 사역에 대한 아버지 하나님의 승인을 보여주시는 부활로 이어지는 것이다. 이처럼 구원하는 신앙은 단지 지적인 동의가 아니라 그분의 존재의 핵심인 그리스도에 대한 깊은 내적인 신뢰이다. 
  • If you confess with your mouthdoes not mean that a spoken affirmation of one’s faith is a “work” that merits justification, but such confession does give outward evidence of inward faith, and often confirms that faith to the speaker himself. that God raised him from the dead. Paul does not mean that people need to believe only this individual event with no understanding of Christ’s death, but rather they need to believe in the resurrection along with the whole complex of truth connected with it, particularly Jesus’ sin-bearing death in mankind’s place, followed by his resurrection that showed God the Father’s approval of Christ’s work (see note on 4:25). with the heart one believes. Saving faith is not mere intellectual agreement but deep inward trust in Christ at the core of one’s being.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.

  • When Paul wrote in v. 10 that believing leads to justification and that confession leads to salvation, he was not speaking of two separate processes.52Justification and salvation are being used interchangeably in this context.53To believe with one’s heart means to commit oneself at the deepest level to the truth as revealed and experienced.54Confession is giving expression in words to that conviction. Phillips says of the one who believes, “It is stating his belief by his own mouth that confirms his salvation.” Those who genuinely accept the truth of Jesus’ resurrection and therefore his deity are willing to go public with their conviction.55That kind of commitment will never lead to disappointment. Calvin’s picturesque comment regarding those who would consider the confession of the mouth as superfluous is that “it is quite nonsensical to insist that there is fire, when there is neither flame nor heat.”56
  • 52A. Nygren comments that when Paul spoke of believing with the heart and confessing with the lips he was not distinguishing between the two but “using a rhythmic parallelism of the sort very common in the Old Testament” (Commentary on Romans, trans. C. C. Rasmussen [Philadelphia: Muhlenberg, 1949], 383–84). Fitzmyer adds that “the chiastic balance stresses the different aspects of the one basic act of personal adherence to Christ and its effect” (Romans, 592). The order in v. 9 (confess-believe) reflects the order in Deut 30:14, the source of the quotation (“the word is very near you; it is in your mouth and in your heart”), while the order of logic and experience (believe-confess) is followed in v. 10.
  • 53Theologically, salvation tends to be a more inclusive concept including sanctification and glorification as well as justification.
  • 54The aorist πιστεύσῃς refers to the initial act of placing one’s faith in Christ as Lord.
  • Phillips J. B. Phillips, The New Testament in Modern English
  • 55“Christianity is belief plus confession,” writes W. Barclay; “it involves witness before men. Not only God, but also our fellow men, must know what side we are on” (The Letter to the Romans, rev. ed., DSB [Philadelphia: Westminster, 1978], 139).
  • 56Calvin, Romans and Thessalonians, 228.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 210.

예수는 주라는 고백은 초대교회의 핵심이다. 
  • Salvation is experienced in the twin responses of confessing and believing. The content of the confession (Jesus is Lord)is at the very heart of early Christian confession (Acts 2:36; 10:36; 1 Cor 8:6; 12:3; 16:22; 2 Cor 4:5; Phil 2:11; Col 2:6), for the lordship of Jesus was an essential aspect of early Christian worship from the start (as proven in the Aramaic marana tha[“Our Lord, come!”] in 1 Cor 16:22, showing that the confession stems from the Palestinian period).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 270.
또한 부활은 로마서의 핵심이며 그 부활이 그분에게 주권을 수여하는 역할을 한다. 그러기에 부활이 없다면 모든 믿음이 그 의미와 능력을 상실하게 된다. 
  • To know Jesus as Savior begins the process of knowing him more and more as Lord. Without lordship there is no saviorhood. Belief is intimately connected to Jesus’ lordship, belief that God raised him from the dead.The resurrection of Jesus is at the heart of Romans (4:24; 6:4, 9; 7:4; 8:11, 34; 10:9; 13:11) and was in a sense his investiture into lordship. It was at the heart of early Christian preaching (Acts 3:15; 4:10; 13:30) and belief, for without the resurrection all belief was empty of meaning and power (1 Cor 15:14).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 271.

11절) 바울은 다시 사 28:16절은 인용하면서 그리스도안에서의 믿음이 구원의 첩경임을 강조한다. 본문의 부끄러움을 당하지 않으리라는 것은 영원한 심판을 받지 않을 것이다라는 의미이다. 

12-13절) 누구든지 주의 이름을 부르는 자는 구원을 받으리라. 
본문은 요엘 2:32의 고백에 대한 인용이다. 요엘서에서 주는 야훼인데 이 이름은 구약에 이스라엘의 하나님을 묘사하는데 6,000번 이상 사용되었다. 그러나 본문 9절에서의 주는 분명히 그리스도를 나타낸다. 그리스도를 구약의 야훼로 부르면서 바울은 그리스도가 하나님 자신이심을 증거하고 있는 것이다. 
  • “The Lord” in Joel 2:32 (from which Paul quotes) is Yahweh, the name that the OT uses over 6,000 times to depict the God of Israel. For Paul, however, this Lord is clearly Jesus (see v. 9). By applying to Christ an OT text that refers to Yahweh, Paul associates Christ with God himself.
  • OT Old Testament
  • v. verse in the chapter being commented on
  • OT Old Testament
  •  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), 2311.




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Brothers,1my heart’s desire and prayer to God for them is that they may be saved. 2 For I bear them witness that bthey have a zeal for God, cbut not according to knowledge. 3 For, being ignorant of dthe righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. 4 For eChrist is the end of the law for righteousness to everyone who believes.2
1Or Brothers and sisters
bSee Acts 21:20
c[ch. 9:31]
dSee ch. 1:17
e[Matt. 5:17; Gal. 3:24]
2Or end of the law, that everyone who believes may be justified
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:1–4.

1절) 바울이 마음에 원하는 바와 하나님께 구하는 기도의 제목은 바로 이스라엘, 그들이 구원을 받는 것이다. 

2-3절) 그런데 이스라엘이 하나님께 열심이 있지만 올바른 지식을 따른 것이 아니었다. 도리어 하나님의 의를 모르고 자기의 의를 세우려고 힘썼는데 결과적으로 하나님의 의에 복종하지 않았다. 
유대인들이나 지금 우리들에게 있어서의 가장 큰 문제는 하나님에게 헌신한다고 하지만 이것이 하나님의 뜻에 맞지 않는 것이 문제이다. 그 이유는 올바른 지식이 없으므로 자신의 소견에 옳은대로 행하는 것이다. 
  • Paul’s fellow Jews display a commendable dedication to God, but it is not directed by true insight into the purposes of God. The Gospels repeatedly touch on this issue, as Jews fail to understand that God is revealing himself in Jesus (Matt 12:22–37; John 9:13–41).
  •  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), 2311.
실제로 바울은 그리스도를 만나기전 누구보다 유대교에 열심이었다. 그리고 그는 이 자신의 행동과 열심으로 하나님앞에 바르게 서 있다라고 생각했다. 하지만 그는 거치는 돌에 부딪친 것이다. 의의 법을 따랐지만 의에 이르지 못한 것이다.(9:31-32)

4절) 그리스도는 모든 믿는자의 의를 위하여 율법의 마침이 되신다. 인간의 행위와 노력으로 율법의 요구를 충족시킬 수 없다. 그래서 그리스도께서 친히 율법의 마침이 되신 것이다. 

그리스도는 율법의 시작이자 마침이 되신다. 그러므로 의는 그리스도를 믿는 모든 자들에게 속해 있다. 

본문의 마침이라는 단어는 헬라어로 ‘텔로스’라는 단어로 마침, 목표라는 의미의 결합이다. 마치 결승점을 향해 달리는 경주로 비유한다면 주님께서 그 경주를 마치셔서 끝이 났고 더이상 그 법이 주장하지 않는 상태가 된 것이다. 그래서 우리가 그리스도와 함께 그 나라에 들어가면 더이상 율법의 요구를 받을 필요가 없게 되는 것이다. 
  • culmination.Greek telos; combines the ideas of “end” and “goal.” Like the finish line in a race, Christ was what the law all along was directed toward; and now that Israel has reached the finish line (the coming of Christ), the race (the law) has ended. The law no longer governs the people of God in the way that it did before Christ (6:14–15; 7:4–6; Gal 3:23–25). everyone who believes.Gentiles as well as Jews (vv. 11–13).
  • 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), 2311.

사람들은 그들이 오직 전적인 은혜로 값없이 받기 위해 노력하지 않는다는 것은 큰 문제이다. 그들의 문제는 자만심이 하나님의 선물을 받는 길을 막는 다는 것이다. 신성한 은혜에 대한 사람들의 깊이 뿌리박힌 적개심은 자만심과 완고한 자기 의지(self-reliance)로 이는 자랑할 기회를 빼앗기는것 보다 더 큰 손해를 입게 된다. 
  • The only thing God requires of people is that they not persist in trying to earn what they can only receive as a totally free gift. Their problem is that pride stands in the way of receiving God’s gift. Deeply ingrained in people’s hostility to divine grace is a proud and stubborn self-reliance that would rather suffer loss than be deprived of an occasion for boasting.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208.

본문을 통해서 분명하게 율법에서 은혜로의 전환이 나타난다. 의의 기준이 오직 율법의 행위에서 믿음으로 전환되었다. 바울의 시대나 지금 시대나 이 믿음과 행위의 문제는 동일하다. 지금 이시대의 교회도 천국행 티켓을 얻기 위해서 교회에 출석하고 구제 활동을 하고 최선의 노력을 다한다. 메시지를 가능한한 명확하게 하는 것이 1세기만큼 지금도 중요합니다. 당신의 삶을 합리화하기 전에 당신의 마음을 돌아보십시오. 당신은 당신의 영원한 운명을 가지고 게임을 하고 있습니다. 
  • A law-based righteousness is no longer sufficient because Christ is the end of the law.*This means that Christ has become the culmination or climax of the law in the sense that it has pointed to him and been finalized in him. The law has not ceased to have any value; in 7:12, 14 Paul says the law is “holy, righteous, good” and “spiritual.” As part of Scripture, it is also “profitable” (so Moo 1996). So Christ has not abolished the law (cf. Mt 5:17–20) but has replaced it as the standard for righteousness. In this sense he has culminated the law as the focal point of its purpose. Paul is saying, then, that Christ has put an end to any attempt to achieve righteousness by means of the law (so Morris 1988; Schreiner 1993b). Salvation is attained by faith in him alone, and the works of the law in that sense are at an end. In 6:1–6 we have “died to sin” so that we can “live a new life,” and in 7:4 we “died to the law through the body of Christ” so that we can “belong to” God. The slavery to the law of sin and death has been broken, and we are now slaves to God (6:15–22). There has been a salvation-historical switch from the covenant of the law to the covenant of grace so that there may be righteousness for everyone who believes.The works of the law have been replaced by faith as the only standard for righteousness. Jew and Gentile alike can be made right with God the same way—only by believing in Christ. The problem of faith and works is the same today as it was in the time of Paul. Every church has many in it trying to buy their way into heaven by church attendance, by activity in charity organizations and by doing their best in general. It is just as important today as in the first century to make the message as clear as possible—examine your heart before you rationalize your life. You are playing games with your eternal destiny!
  • *10:4There is a great amount of controversy over the meaning of end of the law.Both terms are debated. Does endmean (1) that Christ is the fulfillment of the law (Cranfield 1979 names Clement of Alexandria and Eusebius; Barth 1933), (2) that he has put a temporal end to the law (Sanday and Headlam 1902; Dodd 1932; Michel 1966; Godet 1969; Käsemann 1980; Fitzmyer 1993b; Linss 1993; Stott 1994; Schreiner 1998), (3) that he is the culmination of the law (Moo 1996), or (4) that he is the goal of the law (Howard 1969:332–33; Badenas 1985; Rhyne 1985; Barth 1933; Cranfield 1979; Fitzmyer 1993b; Bechtler 1994). At the outset, it must be said that there is no hint in Paul or the New Testament that Christ has abolished the law. The closest is Hebrew 8:13, saying it is “obsolete” and “will soon disappear.” But that is not total replacement. Matthew 5:17–20 says that the law is intact in Christ, which could support the fulfillment interpretation; but that is difficult to uphold in Paul. More possible is the idea of goal, for Paul often emphasizes that the law points forward to Christ (Gal 3:19–4:7). Probably best is a combination of (2) and (3), that Christ provided a temporal end but in the sense of “culmination” rather than replacement. The law did point to Christ, but it has been caught up in him rather than replaced by him. There is indeed a salvation-historical movement from law to gospel, but there is continuity and not just discontinuity between them. As for the meaning of law,it is almost certainly the Mosaic law rather than the principle of law in general or the Old Testament as a whole (as I have argued throughout this commentary).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 265–266.

하나님께 열심이 있으나 올바른 지식이 없음으로 자기 의를 위해 어리석게 살아가는 이들에게 하나님을 알아가는 올바른 지식을 알려주는 것은 매우 중요하다. 그래서 내가 과연 누구를, 무엇을, 어떤 대상을 섬기는지 바르게 알아야 한다. 그럴때 이땅에서의 우리의 달음질이 헛되지 않을 수 있다. 





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30 What shall we say, then? sThat Gentiles who did not pursue righteousness have attained it, that is, ta righteousness that is by faith; 31 but that Israel uwho pursued a law that would lead to righteousness4vdid not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the wstumbling stone, 33 as it is written, 
x“Behold, I am laying in Zion ya stone of stumbling, and a rock of offense; 
zand whoever believes in him will not be aput to shame.” 
s[ch. 10:20]
tch. 1:17; 3:21, 22; 10:6; Gal. 2:16; 3:24; Phil. 3:9; Heb. 11:7
u[ch. 10:2, 3; 11:7]
4Greek a law of righteousness
v[Gal. 5:4]
wSee 1 Pet. 2:8
x1 Pet. 2:6, 7; Cited from Isa. 28:16; [Ps. 118:22]
yIsa. 8:14
zch. 10:11
aIsa. 49:23; Joel 2:26, 27
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:30–33.

30-31절) 하나님의 선택을 받지 못한 이방인들, 의를 따르지 아니한 이방인들은 믿음으로 말미암아 의를 얻었고 반대로 하나님의 선택받은 백성인 이스라엘, 의의 법을 따라간 이스라엘은 율법에 이르지 못했다. 
이방인들과 이스라엘의 차이는 그들이 가지고 있는 특권(하나님의 선택, 율법)에도 불구하고 바른 믿음의 유무에 달려있다. 이스라엘은 믿음이 아니라 자신들의 개인적인, 인간적인 행위를 통해서 의를 이루는 노력을 했지만 이것은 실패했다. 왜냐하면 하나님께서는 무엇을 행했는지를 기반으로 하는 그들의 행위를 기초로 그들을 구원하시지 않기 때문이다. 왜냐하면 그 누구도 행위로는 율법의 요구를 이룰 수 없는 죄인들이기 때문이다. 

유대인들이 의의 율법을 추구하는 동안 이방인들은 의를 따르지 않았다. 본문의 추구하고 얻는 이 표현은 마치 결승선을 향해 내달리는 경주를 떠오르게 한다.(빌 3:12-14) 그런데 아이러니한것은 유대인들은 내달렸지만 결승선에 도달하지 못했고 도리어 이방인들은 이것을 추구하지 않았는데 의를 얻게 된 것이다. 결승선에 도달하는 방법, 하나님과의 의를 얻는 방법은 다름아닌 믿음을 통해서만 가능하기 때문이다. 의를 얻기 위한 정당한 반응은 율법을 지키거나 착한 삶을 살아내는 것이 아니라 오직 그리스도의 대속의 은혜, 희생을 통해서 하나님께 돌아서는 믿음을 가지는 것이다. 이것은 지금도 마찬가지이다. 
  • Righteousness was the key concept in 1:16–17 and 3:21–26, where it referred in a forensic sense to the judicial act of God in declaring us innocent and in “right” standing with him. Paul introduces this idea once more to explain why the Gentiles rather than Israel have come into God’s family. In her ignorance Israel is zealous(10:2) for the wrong thing, namely, their own(10:3) works righteousness centered on the law rather than God’s righteousness that can only come via faith. But Christ is the end of the law(10:4); the law is no longer a valid approach to God. Paul begins the section with two questions (9:30, 32). First, he opens with his characteristic what then shall we say?(3:5; 4:1; 6:1; 7:7; 8:31; 9:14), indicating another response to the question of God turning from Israel to the Gentiles. Paul begins with the Gentiles. In verses 30–31, there are two contrasts between the Gentiles and the Jews:
  • 1. The Gentiles did not pursue righteousnesswhile the Jews pursued a law of righteousness.*Paul is hardly saying that no Gentiles sought moral righteousness; rather, he is echoing 1:18–32 on the depravity of their minds and especially the fact that they never sought a right standing with God. Again the emphasis is not on ethical living but on relationship with God. The Jews, however, sought a law of righteousness,a deliberately chosen phrase that means they sought the law as a path to righteousness. The imagery of “pursuing/attaining” (compare Phil 3:12–14) invokes the picture of a racecourse, running toward a goal (so Käsemann 1980; Fitzmyer 1993b; Schreiner 1998; contra Dunn 1988b; Moo 1996). It connotes an energetic pursuit. So the Gentiles did not seek right standing with God yet found it while the Jews sought it with all their strength and failed.
  • 2. The Gentiles obtained … righteousnesswhile the Jewish people did not. They attained it by faith.The contrast between faith and law that dominated chapters 4–7 continues here. The only possible way to find that right relationship with God is to realize it only “comes by faith.” The proper response is not keeping the law or living in the right way but only turning to God in faith on the basis of Christ’s atoning sacrifice. We have now come full circle. Since it is only possible to gain a right standing with God by faith, it does not matter who has run after it, for we cannot attain it by our own efforts. It is a gift of God attainable only on the basis of faith.
  • *9:31Law of righteousnesshas been variously interpreted: (1) Lawcould mean “principle” as in 3:27; 7:21, 23; and 8:2 (so Sanday and Headlam 1902; Murray 1968) so that Israel was seeking a right relationship with God; but the whole context of legal righteousness based on the law in 10:4–5 makes this unlikely. (2) It could be “righteousness obtained from the law” (so Chrysostom; Calvin 1979; rsv; njb), but then one would expect Paul to have the order “righteousness of the law,” and he does not. (3) It might refer to “the righteous law,” but that would not fit the use of “righteousness” throughout this section. (4) The best option is to take this as the pursuit of “the law that promises righteousness” or “produces righteousness,” because this fits the grammar of the phrase and the thrust of the context (so Godet 1969; Cranfield 1979; Dunn 1988b; Morris 1988; Moo 1996; Schreiner 1998).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 260–262.

32절) 그 이유는 바로 이스라엘 백성들이 믿음을 의지하지 않고 행위를 의지했기 때문이다. 그들은 겸손하게 믿음으로 하나님의 율법의 말씀을 순종하지 않고 그들 자신의 의를 드러낼 수단으로 율법을 사용했다. 이러한 율법의 사용은 필연적으로 그들을 거치는 돌에 부딪히게 한다. 
  • The second question (Why not?)seems to bring back the imaginary opponent who asks why Israel has not attained right standing with God (v. 32). The answer sums up chapters 4–8, they pursued it not by faith but as if it were by works.There is actually no verb here, so some have “they live not by faith but by works” (so Käsemann 1980). But that does not fit the context well, so the idea of pursuing or trying to attain is best. The faith/works antithesis has been often emphasized (3:20, 27–28; 4:2, 6; 9:11), and as elsewhere their pursuit of righteousness is not at fault but rather their trying to attain it by works. It was not wrong to pursue the law, but to make it the locus of salvation in light of the Christ-event meant that they rejected God’s Messiah and the salvation he made possible. Because of Christ’s atoning sacrifice, salvation could only be attained by faith not works (for the debate with Sanders, Dunn and others on this, see the discussion on 3:20 as well as Schreiner 1998:539–40). The interesting as if it weremay have be added to heighten the contrast between faith and works (Murray 1968; Morris 1988), or perhaps to emphasize the illusion of their perspective on the law (Cranfield 1979; Dunn 1988b).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 262.

33절) 사 28:16절의 이 “한 돌, 견고한 기촛돌”은 누군가에게는 걸림돌이 되고 누군가에게는 디딤돌이 된다. 예수께서 우리의 인생과 삶에 디딤돌, 반석이 되시는가 아니면 걸림돌, 거치는 바위가 될 것인가는 바로 그분을 믿는 믿음에 달려 있다. 
  • Paul quotes Isa 8:14; 28:16, which 1 Pet 2:4–8 also brings together (cf. Ps 118:22 in Mark 12:10 and parallels; see notes on Mark 12:10; 1 Pet 2:4–10).
  • cf. compare, confer
  •  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), 2310.

이신칭의의 이 교리가 이스라엘에게는 거치는 돌이 되었다. 구원은 전적으로 은혜로, 거저 받는 것이다. 그런데 이것이 도리어 잘못된 자존감에 찬 이들에게 거치는 돌이 되는 것이다. 그들은 너무나 교만해서 우리를 구원하시는 하나님의 자비를 받아들일 수 없는 것이다. 인간들의 자존심은 자신들의 구원에 있어서 자신이 무언가 일익을 담당해야만 한다고 생각하는데 그것이 그들에게 결정적인 거침돌이 되는 것이다. 
  • Justification by faith was a stumbling block to Israel. It stood in the way of their own popular religious philosophy of works and became the obstacle that brought about their fall. Paul mingled two passages from Isaiah to describe the situation (Isa 8:14; 28:16). In Zion was placed a stone that made people stumble and a rock that would trip them up.39Those who placed their trust in Christ, however, would never be disappointed.40What was true in Paul’s day remains true today. Sinners still reject the righteousness of God because they cannot earn it. It is absolutely free. They stumble over the offer because it deprives them of any proprietary involvement in their own salvation. It is pride that brings people down. How deeply ingrained is our rebellious self-esteem! Too proud to accept God’s willingness to forgive, sinners stumble headlong into eternity with their stubborn sinfulness intact.
  • 39σκάνδαλον originally referred to the bait stick in a trap.
  • 40The antecedent of αὐτῷ is λίθον, which stands for Christ. These two verses were used in the early church to defend the messiahship of Jesus (cf. 1 Pet 2:6, 8).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 206.

33절에서 부끄러움을 당하지 않는다라는 표현은 일반적으로 마지막 날에 심판을 받지 않을 것이다라는 의미이다. 
  • The citation in verse 33 conflates Isaiah 8:14 and 28:16, both of which describe the Assyrian threat. Isaiah 8:14, the source of the first two lines, is a warning that God will judge Israel, “a stone that causes men to stumble,” and Isaiah 28:16, the source of the last two lines, is a promise that God will deliver Israel, “a precious cornerstone for a sure foundation.” The verse provides an excellent summary of the message about Israel in this section—those who “believe” (niv, trusts) will be saved and those who stumblewill be destroyed. For those Jews who have rejected their Messiah, Christ has become a stone that causes men to stumble and a rock that makes them fall,with both “stumbling” and “offense” (niv, fall) referring to destruction at the last judgment. For those Jews (and Gentiles) who believe in him, there will be no shame,meaning not so much a lack of embarrassment as vindication at the last judgment (shamein both Old Testament and New Testament often refers to eschatological judgment, so Käsemann 1980; Dunn 1988b; Schreiner 1998).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 263.







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19 You will say to me then, “Why does he still find fault? For zwho can resist his will?” 20 But who are you, O man, ato answer back to God? bWill what is molded say to its molder, “Why have you made me like this?” 21 cHas the potter no right over the clay, to make out of the same lump done vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience evessels of wrath fprepared for destruction, 23 in order to make known gthe riches of his glory for vessels of mercy, which he hhas prepared beforehand for glory— 24 even us whom he ihas called, jnot from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea, 
k“Those who were not my people I will call ‘my people,’ 
and her who was not beloved I will call ‘beloved.’ ” 
26  l“And in the very place where it was said to them, ‘You are not my people,’ 
there they will be called m‘sons of the living God.’ ” 
27 And Isaiah cries out concerning Israel: n“Though the number of the sons of Israel3be as the sand of the sea, oonly a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted, 
pq“If the Lord of hosts had not left us offspring, 
rwe would have been like Sodom 
and become like Gomorrah.” 

z2 Chr. 20:6; Job 9:12; Dan. 4:35
aJob 33:13
bIsa. 29:16; 45:9
cIsa. 64:8; Jer. 18:6
d2 Tim. 2:20
e[ver. 21, 23; Acts 9:15]
f[Prov. 16:4; 1 Pet. 2:8]
gEph. 3:16; See ch. 2:4
h[ch. 8:29]
iSee ch. 8:28
jSee ch. 3:29
kCited from Hos. 2:23; [1 Pet. 2:10]
lCited from Hos. 1:10
mSee ch. 8:14; Matt. 16:16
nCited from Isa. 10:22, 23; [Hos. 1:10]
3Or children of Israel
och. 11:5
pCited from Isa. 1:9
qJames 5:4
rDeut. 29:23; Isa. 13:19; Jer. 49:18; 50:40; Amos 4:11
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:19–29.

19절) 바울은 14절에 이어서 다른 질문을 던진다. 그 질문은 바로 “그렇다면 하나님이 잘못이 있으신가? 누가 그 분의 뜻을 대적할 것인가?라는 것이다. 이는 하나님의 주권에 대한 도전의 질문이다. 

20-21절) 이 질문에 대해서 바울은 누가 감히 창조주에 대하여 피조물이 반문할 수 있는가라며 토기장이의 비유를 들어 설명한다. 토기장이가 진흙으로 귀한 그릇을 만들지 아니면 천히 쓸 그릇을 만들것인지 자유로 만들 수 있다는 것이다. 
토기장이의 비유는 구약에서 반복적을 등장하는 비유이다. 하지만 이 비유는 바울이 인간의 책임을 부정하는 것을 의도하지는 않는다. 인간의 선택과 결정은 중요하다. 하지만 하나님의 주권은, 구원과 영원한 심판을 포함해서  무엇보다 중요하다. 우리는 하나님의 주권과 인간의 책임을 어느것 하나 부인하지 않으면서 확신해야 한다. 
  • The references are to Isa 29:16; 45:9 and to the widespread OT comparison between God and the potter (e.g., Job 10:9; 38:14; Isa 64:8; Jer 18:1–6). God has the right to treat his human creatures as he chooses. Paul does not intend to deny human responsibility; as his repeated emphasis on the importance of faith reveals, human decisions are significant. But God’s sovereignty over all things, including salvation and eternal condemnation, is a foundational theme of the Bible. We must affirm both God’s sovereignty and human responsibility without denying one or the other.
  • OT Old Testament
  • e.g. for example
  •  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309–2310.

  • Paul challenges the legitimacy of this complaint. He is saying not that there is no answer, but rather that there is no right to ask such a thing. While some think O manis equivalent to “my dear sir,” it is far more likely that there is a deliberate contrast between manand Godto indicate that the objection comes from a purely human perspective (so Cranfield 1979; Dunn 1988b; Fitzmyer 1993b; Schreiner 1998; contra Barrett 1957; M. Black 1973). Finite humanity has neither the right nor the understanding to talk back to Godin this way. As a created being, the creature cannot tell the creator how to act, nor can the creature question the way the creator has decided to operate. Morris (1988:364) comments, “ ‘Little, impotent, ignorant man’ (Wesley) is set over against the great God whose purpose runs through the whole creation and who moves people and nations.” To anchor this Paul cites part of Isaiah 29:16 lxx (Shall what is formed say to him who formed it)and then adds a portion that may reflect Isaiah 45:9 (Why did you make me like this?).Both passages in Isaiah are part of the metaphor of the potter and the clay, so this is a natural introduction to verse 21. Isaiah was also speaking of God’s judgment upon his people Israel. Once more, the creature has no place criticizing the creator. It is like a small child “talking back” to their parents. In most families that provides grounds for punishment, which is also true in the family of God.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 251–252.

인간의 이성은 하나님의 주권과 인간의 자유와 조화를 이룰 수 없다. 하지만 이 둘 모두 성경에서 분명하게 가르친다. 이 둘을 설명하기 위해서 다른 어떤 것을 조정해서 맞추려고 해서는 안된다. 이는 설명을 위해서 너무 노력할 수록 자기 모순된 설명을 하게 되기 때문이다. 하나님의 주권과 인간의 자유를 너무 작위적으로 설명하려는 것은 더 큰 문제를 일으키게 된다는 것이다. 
  • If Paul had said nothing more on the subject, it would be reasonable to conclude that God exercises his absolute power in an unqualified sense. But Paul had not as yet given us the entire story. God is not an arbitrary despot who does what he wishes without regard for anyone or anything. In the very next verse (v. 22) Paul told of the great patience God showed toward those who deserve wrath. And in the following chapter he discussed the liberty and responsibility of human beings. God’s freedom operates within a moral framework. Human logic cannot harmonize divine sovereignty and human freedom, but both are clearly taught in Scripture. Neither should be adjusted to fit the parameters of the other. They form an antinomy that by definition eludes our best attempts at explanation.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 202.

22-23절) 하나님께서 당신의 진노를 나타내시고 당신의 능력을 드러내고자 멸하도록 준비된 진노의 그릇을 멸망시키지 않으시고 오래 참으심으로 남겨놓는다거나 하나님을 위하여 영광을 받기로 예비하신 긍휼의 그릇에 대하여 영광의 풍성함을 알게하셨다고 하나님에게 감히 무슨 말을 할 수 있겠느냐? 
하나님께서는 당신의 진노와 자비를 드러낼 세상을 창조하셨다. 참으로 그분의 자비는 그분의 정당한 진노의 배후에 비추인다. 이로 인해 어떤 사람의 구원은 하나님의 놀라운 은혜와 사랑으로 인한 것임을 보여준다. 만약 이것이 이해하기가 어렵다면 그것은 사람들이 하나님이 그들의 구원에 빚을 지고 있다고 잘못 생각하기 때문이다. 
  • God created a world in which both his wrathand his mercywould be displayed. Indeed, his mercy shines against the backdrop of his just wrath, showing thereby that the salvation of any person is due to the marvelous grace and love of God. If this is difficult to understand, it is because people mistakenly think God owes them salvation!
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

25-26절) 바울은 호세아의 글 호 2:23과 1:10을 인용하면서 하나님께서 자신의 백성이 아닌 자들을 자신의 백성이라고, 사랑하지 아니한 자를 사랑한 자라고 부르신다라고 말씀하신다. 하나님께서 이방인들을 구원으로 부르시면서 마치 이스라엘을 구원하실때 하나님께서 자격이 없는 자들에게 자비를 보이셨던 것처럼 죄인들을 자신에게로 부르신다. 그 누구도 하나님의 은혜를 이용할 수 없다. 하나님께서는 누군가를 구원으로 부르시면서 그의 백성이 아닌 그들에게 과분한 자비를 보여주신다. 
  • Paul quotes Hos. 2:23 and 1:10 to illustrate the stunning grace of God—that those who are not my people … will be called “sons of the living God.”In calling the Gentiles to salvation, God calls a sinful people to himself, just as in saving Israel he showed mercy to the undeserving. No one can presume on God’s grace. In calling anyone to salvation, he shows undeserved mercy to those who were not his people.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174.

27-29절) 바울은 또한 이사야의 글(사 10:22-23, 1:9)을 통해서 이스라엘의 일부, 남은자만 구원을 받을 것이다라고 말한다. 참으로 이스라엘은 소돔과 고모라처럼 멸망되어야 마땅하지만 하나님께서는 자비를 베푸셔서 일부를 남기셨다. 
  • The fact that only some of Israel would be saved was prophesied in Isa. 10:22–23. Most of Israelwas judged, and only a remnantexperienced salvation. Indeed, as Isa. 1:9 says, Israel deserved to be wiped out like Sodom and Gomorrah, but God had mercy and spared some.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174.

  • Turning to the plight of the Jewish nation (v. 27), Paul quoted Isaiah, who declared that though the Israelites were as countless as the sands of the sea, only a remnant would be saved (Isa 10:22).35The Lord would carry out his judgment “fully and without delay” (TCNT).36Isaiah again was quoted, noting that unless the Lord Almighty had left the Israelites a few descendants, they would have been like Sodom and Gomorrah (cf. Gen 19:24–29). So Paul was saying that God had brought together in his   p 204  new order those of faith regardless of their ir national background. Although he worked out his redemptive plan through his Son Jesus, a descendant of David in terms of his human nature, his new people are comprised of those who are Gentile by birth as well as Jewish. It is faith, not national origin, that brings a person into the family of God.
  • 35κράζει, “cries out,” carries with it a note of urgency. E. Käsemann, sees it as indicating “inspired, proclamatory speech” (Commentary on Romans, trans. and ed. G. W. Bromiley [Grand Rapids: Eerdmans, 1980], 275).
  • TCNT Twentieth Century New Testament
  • 36συντελῶν and συντέμνων are participles meaning “bringing to pass” and “cutting short.” Moffatt translates “with rigour and dispatch.”
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 203–204.

본문은 유대인과 이방인들 사이에 되풀이하여 일어나는 주제를 다룬다. 그것은 바로 하나님께서 유대인과 이방인들을 부르시는 것이다. 이것은 키아즘 구조로 되어 있다. 
  • aGod calls people from the Jews (v. 24b)
  •    bGod calls people from the Gentiles (v. 24c)
  •    b´The OT confirms that God calls people from the Gentiles (vv. 25–26)
  • a´The OT confirms that God calls people from the Jews (vv. 27–29)
  •  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), 2310.


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14 What shall we say then? wIs there injustice on God’s part? By no means! 15 For he says to Moses, x“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion,2but on God, who has mercy. 17 For the Scripture says to Pharaoh, y“For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills. 
wDeut. 32:4; 2 Chr. 19:7; Job 8:3; 34:10; Ps. 92:15
xCited from Ex. 33:19
2Greek not of him who wills or runs
yCited from Ex. 9:16
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:14–18.

14-15절) 앞서의 내용속에서 하나님께서는 첫째인 에서가 아니라 야곱을 선택하셨다. 그런데 그 선택의 이유가 특별히 등장하지 않는다. 에서가 악행을 행해서도, 야곱이 특별히 선행을 해서도 아니었다. 그들이 태어나기 이전에 이미 그렇게 정하신 것이다. 그렇기에 당연히 14절과 같은 질문이 등장할 수 있다. 이러한 하나님의 행동에 대해서 어떻게 그럴 수 있느냐라고 질문하는 것이다. 바울은 “하나님께 불의가 있느냐? 그럴 수 없느니라”라고 자문 자답한다. 그는 출 33:19절을 인용하면서 하나님께서는 긍휼히 여길 자를 긍휼히 여기고 불쌍히 여길 자를 불쌍히 여기신다라고 말한다. 하나님은 공정하시다. 왜냐하면 그 누구도 구원받을만한 자격이 없는 자들이기 때문이다. 그럼으로 구원은 전적으로 하나님의 자비에 달려있다. 
  • Since God chose Jacob instead of Esau before they were born, without regard to how good or bad either of them would be, the question naturally arises: Is God just in choosing one over the other? God is just because no one deserves to be saved (cf. 3:23), and the salvation of anyone at all is due to God’s mercyalone, as the citation of Ex. 33:19 affirms.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

16절) 우리의 간절한 소원이나 인간적인 노력이 아니라 온전히 긍휼히 여기시는 하나님만이 우리를 구원하실 수 있다. 
  • Salvation, then, is not ultimately based on humanfree willor effort but depends entirely on God’s merciful will.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

17절) 하나님께서는 바로를 애굽의 왕으로 세우셨다. 이스라엘이 출애굽 하는 과정에서 바로의 완악함으로 발미암아 하나님의 능력과 이적이 행해지고 이로 인해서 하나님의 이름이 세상에 높이 들림을 받는 계기가 되었다. 
  • God made Pharaoh ruler of Egypt at the time of the exodus for his own purposes (Exod 9:16). Pharaoh’s repeated refusal to let Israel go stimulated God to perform a series of signs and wonders, which caused God’s “name” to become widely known (see note on Exod 9:16).
  •  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309.

18절) 하나님께서는 자신의 뜻대로 자비를 베푸실 뿐만 아니라 또한 자신의 뜻대로 누구든지 완악하게 하신다. 출애굽기의 기록을 보면 바로 자신이 마음을 완강하게 했다라는 표현도 나오고 또한 하나님께서 바로의 마음을 
완악하게 하셨다는 표현이 등장한다. 본문 18절은 구원과 심판에 있어서 하나님의 주권을 보여주고 있다. 
  • The exodus narrative describes Pharaoh as hardening his own heart (e.g., Exod 8:15, 32; 9:34) as well as God acting to harden Pharaoh’s heart (Exod 7:3; 9:12; 14:4, 17; see Exod 4:21 and note). Paul refers to these latter texts to make a point about the sovereignty of God in both salvation (having mercy) and condemnation. Of course, Paul also insists that human beings justly earn their condemnation (1:21; see the emphasis on Israel’s unbelief in 9:30–10:21).
  • e.g. for example
  •  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309.


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

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

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


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6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham obecause they are his offspring, but p“Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but qthe children of the promise are counted as offspring. 9 For this is what the promise said: r“About this time next year I will return, and Sarah shall have a son.” 10 And not only so, but salso when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of thim who calls— 12 she was told, u“The older will serve the younger.” 13 As it is written, v“Jacob I loved, but Esau I hated.” 
o[Gal. 4:23]; See John 8:33
pHeb. 11:18; Cited from Gen. 21:12; [Gal. 3:29]
qGal. 4:23, 28
rCited from Gen. 18:10, 14; [Gen. 17:21]
sGen. 25:21
t[ch. 4:17]; See ch. 8:28
uCited from Gen. 25:23
vCited from Mal. 1:2, 3
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:6–13.

6-7절) 이스라엘에게서 난 그들이 다 이스라엘이 아니다. 또한 아브라함의 씨가 다 그의 자녀가 아니라 오직 이삭을 통해서 난 자라야 네 씨라 불릴 것이다. 

많은 유대인들이 믿는 것에 실패했음에도 불구하고 그들을 향한 하나님의 약속은 실패하지 않았다. 왜냐하면 모든 유대인들이 구원받을 것이라는 약속을 한적이 없었기 때문이다. 창 21:12절은 이스마엘이 아니라 이삭이 약속의 계보를 따른다고 가르치고 있기 때문에 아브라함의 육체의 자녀들이 모두 진실로 하나님의 백성을 일원이 되는 것은 아니다. 
  • Even though many Jews have failed to believe, God’s promise to them has not failed, for there was never a promise that every Jewish person would be saved. It was never the case that all the physical children of Abrahamwere truly part of the people of God, for Gen. 21:12 teaches that the line of promise is traced through Isaac, not Ishmael.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.

6절에는 두번의 이스라엘이 등장한다. 앞의 이스라엘은 육체적인 이스라엘이라면 뒤의 이스라엘은 영적인 이스라엘을 의미한다. 하나님의 모든 백성은 유대인과 이방인을 포함한다. 진정한 영적 이스라엘은 하나님의 약속이 적용된 이들로 육체적 이스라엘과 전적으로 일치하지는 않는다. 


7-9절) 아브라함의 자손이 이스라엘이 되었다. 하지만 모든 아브라함의 자녀가 영적인 이스라엘이 되는 것은 아니다. 육신의 자녀인 이스마엘이 있었지만 하나님께서는 약속의 자녀인 이삭을 인정하셨다. 하갈을 통한 자녀가 아니라 사라를 통해서 약속의 자녀는 주실 것을 약속하셨고 이를 성취하신 것이다. 선택하신때는 야곱이나 에서가 어떤 선한일이나 나쁜일도 하지 않은 때 이 일을 예정하신 것이다. 이는 하나님의 선택이 우리의 어떤 행함에 있는 것이 아니라 하나님의 신적 부르심에 달려있다는 것을 말해준다. 
오늘날 교회안에도 많은 이스마엘이 있다. 물리적으로는 속해있지만 영적으로 진정으로 거듭나지 않은 많은 이들이다. 
  • The “word” of God that had not failed was his promise to bless Israel. But not everyone descended from the patriarch Israel belonged to Israel the people of God. Nor because they have descended from Abraham are they necessarily Abraham’s children (cf. Rom 2:28–29; cf. Gal 6:16). On the contrary, as it is written in Gen 21:12, “It is through Isaac that descendants shall be named for you” (NRSV).13This means that it will be the children who are born in fulfillment of the promise, and not those born in the course of nature, who will be regarded as Abraham’s true   p 198  descendants.14The promise to Abraham was that about a year later the Lord would return and Sarah would have a son (Gen 18:10, 14). Isaac, not Ishmael, was the child of promise. As God chose Isaac rather than Ishmael, so also does he now choose to bless those who by placing their faith in Christ become the true children of Abraham.
  • Spiritual kinship, not ethnic origin, determined who was a true Israelite. The modern counterpart to this truth is that the blessings of salvation extend only to those who are right with God through genuine faith in Jesus Christ. The visible church includes many who belong to “Ishmael,” but salvation belongs only to “Israelites” who belong to the line of “Isaac.” God has not turned his back on the nation Israel; he has simply clarified what it means to be a true child of Abraham.
  • NRSV New Revised Standard Version
  • 13The ἐν in ἔν Ἰσαὰκ is restrictive, “only in Isaac.”
  • 14This may reflect the birth of Ishmael, son of Abraham by Hagar, Sarah’s maidservant (Gen 16:11–16).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 197–198.

10-12절) 에서와 야곱은 같은 부모님에게서 함께 태어난 쌍동이였다. 그런데 하나님께서 한 사람은 선택하셨고 다른 한 사람은 선택하지 않으셨다. 게다가 그분은 첫째가 아니라 둘째를 선택하신 것이다. 
큰자가 어린자를 섬기리라는 이 말씀은 인간의 생각을 벗어난 하나님의 계획이고 방식이다. 하나님께서는 놀라운 방식으로 일하시기에 그 누구도 하나님의 은혜를 미리 예상할 수 없다. 
  • At this point a Jewish antagonist might have questioned Paul’s argument on the basis that Ishmael, as compared with Isaac, was not a true son of Abraham. His mother was Hagar, the maidservant of Sarah. So Paul strengthened his case by bringing in the account of the two sons of Rebekah. In this case there could be no question of legitimacy. Not only did Jacob and Esau have the same mother and father, they were twins as well.15Even before they were born or had done anything either good or bad, Rebekah was told that the older would serve the younger (Gen 25:23).16In his sovereignty God determined that was the way it would be. This confirms the divine purpose that election depends not upon what we may do but upon God’s calling. Neither national heritage nor personal merit has anything to do with the sovereign freedom of God in assigning priority. This accords with the testimony of Scripture, “Jacob I loved, but Esau I hated” (Mal 1:2–3). This should not be interpreted to mean that   p 199  God actually hated Esau. The strong contrast is a Semitic idiom that heightens the comparison by stating it in absolute terms.17
  • Paul was not building a case for salvation that in no way involves the consent of the individual. Nor was he teaching double predestination. Rather he was arguing that the exclusion of so many Jews from the family of God did not constitute a failure on God’s part to maintain his covenant relationship with Israel. He had not broken his promise to the descendants of Abraham.
  • 15κοίτη means “bed” and by normal extension “marriage bed, sexual intercourse.” As in Num 5:20 (LXX), here it means “seminal discharge.” Esau and Jacob were conceived at exactly the same time.
  • 16Commentaries usually note that in the Genesis oracle the children that Rebekah was to bear are pictured as two nations rather than two individuals (Gen 25:23: “The Lord said to her, “Two nations are in your womb”). Sanday and Headlam argue that the words refer “to the choice of the nation as well as the choice of the founder” (Romans, 246–47). Dunn is right, however, that while “the fuller oracle speaks of the two children as two nations … Paul evidently does not have this dimension in view … [He is] content to have a text … which shows that from the first precedence did not depend on the natural order of birth” (Romans, 2:544). Cf. J. Denney, “He is obviously thinking of Jacob and Esau as individuals” (“St. Paul’s Epistle to the Romans,” EGT 2 [Grand Rapids: Eerdmans, 1983], 661), and J. Murray (The Epistle to the Romans, 2 vols., NICNT [Grand Rapids: Eerdmans, 1965], 2:15–19).
  • 17Berkeley softens the contrast translating, “To Jacob I was drawn, but Esau I repudiated” (the NRSV has “chose” and “rejected”). In discussing the “hatred” of God, Michel comments that it “is not so much an emotion as a rejection in will and deed” (TDNT4.687).
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 198–199.

13절) 본문은 말 1:2-3의 인용이다. 말라기의 본문은 이스라엘과 에돔 나라를 언급한다. 바울이 그런 의미로 사용했을수도 있지만 본문의 문맥상 개인적 선택으로 보는 것이 더 적합해 보인다. 
  • The sense is “Jacob I chose, but Esau I rejected” (see Luke 14:26 and note). The words are taken from Mal 1:2–3 and refer to the nations of Israel and Edom. It is possible that Paul applies the words in that sense here, referring to the way God has used different nations in accomplishing his purposes. But the context makes it more likely that he applies the text to personal election.
  •  Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2309.










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aI am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— 2 that I have great sorrow and unceasing anguish in my heart. 3 For bI could wish that I myself were caccursed and cut off from Christ for the sake of my brothers,1my kinsmen daccording to the flesh. 4 They are eIsraelites, and to them belong fthe adoption, gthe glory, hthe covenants, ithe giving of the law, jthe worship, and kthe promises. 5 To them belong lthe patriarchs, and from their race, according to the flesh, is the Christ, mwho is God over all, nblessed forever. Amen. 
a2 Cor. 11:10; 1 Tim. 2:7; [2 Cor. 12:19; Gal. 1:20]; See ch. 1:9
b[Ex. 32:32]
c1 Cor. 12:3; 16:22; Gal. 1:8, 9
1Or brothers and sisters
d[ch. 11:14]
e[ver. 6; ch. 2:28, 29; Gal. 6:16]
f[Ex. 4:22]; See ch. 8:15
gEx. 40:34; 1 Sam. 4:21; 1 Kgs. 8:11
hGen. 17:2; Deut. 29:14; Gal. 4:24; Eph. 2:12
iDeut. 4:14; [Ps. 147:19]
jHeb. 9:1 (Gk.); [ch. 12:1]
k[Eph. 2:12]; See John 4:22; Acts 13:32
lch. 11:28
m[Eph. 4:6; Col. 1:16–19]
nch. 1:25; John 1:1; 2 Cor. 11:31; Heb. 1:8
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:1–5.

이제 9-11장은 이스라엘과 이방인에 대한 하나님의 의를 보여준다. 바울은 9-11장을 통해서 하나님의 약속이 도덕적인 이스라엘을 성취할 수 있는지를 묻고 있다. 만약 유대인들에 대한 하나님의 약속들이 여전히 성취되지 않은채로 남아있다면 어떻게 이방인 그리스도인들이 8장에서 약속된 내용이 성취될 것을 확신할 수 있는가라고 묻는다. 바울은 이에 대해서 하나님께서는 신실하셔서 이스라엘에 대한 약속을 지키시고 당신의 백성을 궁극적으로 구원하실 것이라고 대답한다. 
  • God’s Righteousness to Israel and to the Gentiles.Paul has made it clear that God’s saving promises have been fulfilled for the Gentiles. Indeed, the church of Jesus Christ now enjoys the spiritual blessings promised to Israel: the gift of the Spirit (8:9); adoption as God’s children (8:14–17); future glory (8:17, 30); election (8:33); and the promise of never being severed from God’s love (8:35–39). Paul now asks in chs. 9–11 whether the promises God made to ethnic Israel will be fulfilled. If his promises to the Jews remain unfulfilled, how can Gentile Christians be sure that he will fulfill the great promises that conclude ch. 8? Paul answers that God is faithful to his saving promises to Israel (9:6) and that he will ultimately save his people (11:26).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.

바울은 유대인들을 향한 자신의 관심을 표현하면서 그 발언의 진실성을 위해서 3가지 표현을 한다. 이는 짝을 이룬 표현으로 
참말을 하고 / 거짓말을 안한다
그리스도 안에서 / 성령 안에서 
큰 근심 / 그치지 않는 고통 

1-3절) 바울은 자신의 진실성을 다양한 형태로 강조하면서 자신의 마음속에 근심과 고통이 있다고 증언한다. 그것은 나의 형제와 골육을 대신해서 자신이 저주를 받겠다는 것이다. 이는 출 32:32에서 모세가 이스라엘 백성이 금 송아지를 섬겼을때 하나님께서 심판하시는 순간 하나님의 책에서 자신의 이름을 지워달라는 호소를 기억나게 한다. 이는 자신의 친족, 유대인들이 구원을 받지 못할 것에 대한 걱정을 담고 있는 전도자의 마음이다. 
  • He goes to unprecedented lengths in verse 1 to establish the veracity of his concern for his Jewish kindred, making three statements about this truthfulness. Three doublets (speak the truth/am not lying; in Christ/in the Holy Spirit; great sorrow/unceasing anguish)control verses 1–2. The first emphasizes his trustworthiness—I speak the truth in Christ … I am not lying(compare 2 Cor 11:31; Gal 1:20). Paul adds the atmosphere of an oath to the truthfulness of his claim. By anchoring his claim in the in Christtheme (see on 8:39), Paul emphasizes that his feelings are anchored in his union with Christ. In a sense Christ is the first witness to the truthfulness of his concern for Israel. The other two are his conscience and the Holy Spirit. Paul’s conscience, that inner awareness of right and wrong (see on 2:15), provides a valid testimony not because it is infallible but because it comes in the Holy Spirit,or better “by the Holy Spirit.” The Spirit is the means by which Paul’s conscience witnesses rightly to his feelings, not just that they are rightly his but also that they are right. Note that the whole is framed by in Christand in the Spirit.Paul wants his readers to understand that he is not speaking on his own but is controlled by both Christ and the Holy Spirit in his feelings for the Jewish people.
  • The focus of this solemn affirmation is Paul’s lament over his people, Israel (vv. 2–3). The third doublet heightens this deep-seated grief: I have great sorrow and unceasing anguish in my heart.This statement is in keeping with the prophets, particularly Jeremiah, who was called the “weeping prophet” for his tears over apostate Israel (see Jer 4:19; 6:24; 9:10 and so on). As several bring out (Dunn 1988b; Fitzmyer 1993b) Paul may be alluding to Isaiah 35:10 and 51:11, the only two Old Testament places where sorrowand anguish(sighing) are combined. If so, it will anticipate 11:25–32, for those passages celebrate the time when the remnant will return and all sorrow will cease. However, that is certainly secondary here at best, for Paul is describing his personal grief over Israel’s current state. Indeed, Paul could wish that I myself were cursed and cut off from Christ for the sake of my brothers.There has been some discussion about whether this was a prayer, not just a wish, and whether Paul thought the wish was attainable (see the lengthy coverage in Cranfield 1975:454–57, who translates “I would pray [if it were permissible]”). The word normally has a prayer connotation, and Paul is then saying he would ask God for this if it would bring Israel to Christ. The Greek is anathema, and in Galatians 1:8, 9 (also 1 Cor 12:3; 16:22) it is translated in the niv as “eternally condemned.” In the lxx the Greek phrase can refer positively to a gift dedicated to God (Judg 16:19; 2 Maccabees 2:13; Lk 21:5) or negatively to something intended for destruction (Lev 27:28; Deut 7:26; Zech 14:11). This latter is the obvious use here. So to be cursedhere has connotations of everlasting punishment. Even worse, Paul adds his willingness to be eternally separated literally “from the Messiah” (the definite article indicating Jesus’ messianic office). Paul cares so deeply for his people that he would be willing to take their curse upon him. It is likely that there is an allusion here to Exodus 32:32, where after the golden calf incident Moses pleaded with God, “But now, please forgive their sin—but if not, then blot me out of the book you have written.” Paul identified with Moses’ deep-seated concern for Israel.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 236–237.

4-5절) 본문에는 이스라엘의 위대한 특권을 6가지 설명한다. 이것은 
양자됨-율법
영광-예배
언약들-약속들
3종류로 구분된다. 
  • In vv. 4–5 the great privileges of Israel are listed. The six blessings here can be divided into two parallel lists of three:
  • Adoption Law
  • Glory Worship
  • Covenants Promises
  • The Israelitesbecame God’s adopted people when God saved them from Egypt. Gloryhere probably refers to the glory of God in the tabernacle and temple. Israel received the covenantsin which the Lord promised to save them. God gave his people his lawat Mount Sinai, prescribed their worshipin the Mosaic law, and gave them his saving promises.
  • Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.

5절에서 두가지 특권을 추가하는데 그것은 그들에게는 위대한 믿음의 조상들이 있고 육신으로 그리스도가 그들에게서 나셨다는 것이다. 이처럼 유대인들은 부인할 수 없는, 무엇과도 비할 수 없는 놀라운 특권을 가지고 있었다. 그런데 문제는 그들이 모두 구원을 받게 되는 것은 아니라는 것이다. 

바울이 그리스도의 복음의 빛안에서의 이스라엘의 역할을 이야기하는 이유는 그당시 유대인들은 복음에 반응하지 않는 반면 이방인들은 복음앞에 나아왔다. 이제 이방의 교회들을 보면서 구약의 하나님의 언약이 적용되는지를 고민하며 묻는 것이다. 구약을 통해서 하나님은 이스라엘에게 당신의 아들을 보내시고 당신의 백성을 영화롭게 하며 복주시겠다라고 약속하셨는데 그러면 그 약속이 이제 이방의 교회에는 어떻게 성취될 것인가라는 것이다. 유대인의 구원과 영광과 언약이 어떻게 이방인의 것이 되는가라는 것이다. 
  • It is just for this reason that Paul must talk about Israel’s role in light of the good news of Christ. For by his day it has become clear that most Jews have not responded to the good news. Again and again Paul preached to Jews, only to see minimal response. When he turned to the Gentiles, however, the response was much greater. So he now confronts a church that is largely Gentile. How does such a situation fit with God’s promises in the Old Testament? Did not he promise to send his Messiah to Israel, to glorify his people Israel, and to bless Israelin the kingdom that was coming? How can that promise be fulfilled in a church that is largely Gentile? God seems to have promised “A” and then done “B.” Can “B” then really be tied to “A” as the fulfillment of what was promised?
  • These are the issues Paul is trying to answer in chapters 9–11 (he hinted at them in 3:1–8). He wants his readers to understand how, indeed, God’s work in the gospel of Christ is perfectly in accord with what he promised in the Old Testament. Jews, of course, needed this message. If they are to embrace the gospel, they must see how it is truly the fulfillment of the Old Testament. Jewish-Christians also need to be assured that their faith in Christ does not mean they have ceased to believe in the God of the Old Testament and of their Jewish heritage. But Gentile-Christians must also see a connection between Old and New Testaments in the plan of salvation. They must see that their own faith has its roots sunk deeply into Old Testament soil.
  • Moreover, as Paul makes explicit in chapter 11 (vv. 13, 17–24, 25), there is a practical reason why the Gentiles need to take this message to heart. They have become the majority in the early Christian church—in Rome as elsewhere. They have a tendency to brag about their status and to look down on Jewish Christians. So Paul wants to undercut their arrogance by showing that their spiritual blessings are all the result of what God has done through his people Israel.
  • Ultimately, then, Romans 9–11 is not about Israel—it is about God. The theme of the section is found in 9:6: “It is not as though God’s word had failed.” God, Paul argues, is consistent and utterly faithful to his promises. In order to prove this thesis, he makes three basic points about Israel in these chapters, relating to Israel’s past, present, and future. (1) God’s promises to Israel in the past are consistent with what he is now doing in saving only some Jews and Gentiles as well (9:6–29). In 9:30–10:21, Paul leaves the main path of his argument to analyze in more detail the surprising turn of events, as so many Jews have refused to believe in Jesus the Messiah while so many Gentiles do. (2) In 11:1–10, Paul turns to Israel’s present, showing that God is even now fulfilling his promise by saving many Jews. (3) The climax comes in the future (11:11–32), when “all Israel will be saved” (v. 26). Paul concludes the section with a hymn praising the marvelous plan of God (11:33–36).
  •  Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 290–291.





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31 What then shall we say to these things? pIf God is for us, who can be9against us? 32 qHe who did not spare his own Son but rgave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? sIt is God who justifies. 34 tWho is to condemn? Christ Jesus is the one who died—more than that, who was raised—uwho is at the right hand of God, vwho indeed is interceding for us.1035 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, 
w“For your sake xwe are being killed all the day long; 
we are regarded as sheep to be slaughtered.” 
37 No, in all these things we are more than yconquerors through zhim who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. 
pNum. 14:9; 2 Kgs. 6:16; Ps. 118:6; 1 John 4:4
9Or who is
qJohn 3:16
rSee ch. 4:25
sIsa. 50:8, 9; [Rev. 12:10, 11]
tver. 1
uSee Mark 16:19
vHeb. 7:25; 1 John 2:1; [ver. 27]
10Or Is it Christ Jesus who died … for us?
wCited from Ps. 44:22
x1 Cor. 4:9; 15:30, 31; 2 Cor. 4:10, 11; See Acts 20:24
y1 Cor. 15:57; See John 16:33
zGal. 2:20; Eph. 5:2; Rev. 1:5; 3:9
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 8:31–39.

본문은 마치 법정을 연상케 한다. 검사가 고소를 하고 주님이 그분의 백성들을 변호하시는 것이다. 본문의 전반부 31-34절은 그리스도안에서의 법정적인 승리를, 35-39절은 끊을 수 없는 하나님의 사랑을 설명한다. 

31절) 사단은 지속적으로 우리를 반대하며 사람들과 적대하게 한다. 하지만 그 어떤 것도 하나님으로부터 믿는 자들을 분리할 수 없다. 

32절) 하나님께서 우리를 위하신 다는 사실은 그분이 자신이 가장 아끼는, 귀하게 여기는 당신의 아들을 내어주신 것에서 증명된다. 가장 가치있고 중요한 것을 우리를위하여 내어주신다면 그 아들과 함께 우리에게 다른 모든 것을 주시지 않겠는가? 이것은 아주 단순한 논리적인 귀결이다. 

33-34절) 하나님은 이 세상의 어떤 법정보다도 높은, 절대적인 권한을 가지고 세상을 심판하실 수 있다. 그런데 바로 그 하나님께서, 하나님의 법정에서 우리를 선택하시고 의롭다 하셨기에 그 누구도 우리를 정죄할 수 없는 것이다. 이 세상에서 죄인된 우리들을 정죄하실 수 있는 유일한 분은 바로 죄가 없으신 예수 그리스도이시다. 그런데 그분이 바로 우리를 대신하여 죽으시고 부활하신 것이다. 뿐만 아니라 그분이 우리를 위해서 중보하신다. 

그 누구도 우리 그리스도인들을 정죄할 수 없다. 왜냐하면 
  1. 그리스도께서 우리를 위해서 모든 값을 지불하고 죽으셨고
  2. 부활하심으로 그의 죽음이 효과적임을 보여주고 있다. 
  3. 지금 하나님 보좌 우편에 앉아 계시며
  4. 자신이 흘리신 피를 근거로 당신의 백성을 위해서 중보하시기 때문이다. 
  • Christians may rejoice with the certainty that they will never be condemned, for (1) Christ died for them and paid the full penalty for their sin; (2) he was raised, showing that his death was effective; (3) he now is seated triumphantly at God’s right hand (Ps. 110:1); and (4) he intercedes for his people on the basis of his shed blood. Intercedingsignifies effective intervention.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172
34절과 같은 하나님의 구원 안에서의 자신감의 표현을 사 50:7-9에서 볼 수 있다. 

그리스도를 따르는 모든 사람들에 대한 정죄는 예수의 죽음과 부활로 실패했다. 그분의 죽음은 우리의 모든 죄를 덮는다. 바로 우리를 대신한 주님의 행동, 바로 죽음과 부활, 승귀와 중보 사역이 우리의 승리를 보증한다. 
그리스도께서 하나님 우편에 계신다는 이 표현은 시 110:1의 표현으로 가장 많이 인용된 구약의 표현중 하나이다. 오른쪽은 권능과 힘을 상징하는 자리이다. 
  • Those who accuse us will also try to condemnus, a word virtually synonymous with chargeof verse 33. The response is also connected with justify,for the death and resurrection of Jesus provided the basis of the justification of the saints (4:25). All attempts to condemn the followers of Christ fail because his death has covered their sins (3:25, “sacrifice of atonement”). The fourfold list of Christ’s accomplishments ascends upward from his death to his resurrection to his exaltation to his intercessory work on our behalf. Paul’s argument seems to get increasingly excited, as he says in effect, Christ Jesus … died,but even more than that,he was raisedby God to life.In this Paul intends all the imagery of the “firstfruits” from verse 23—Christ’s resurrection is the harbinger and guarantee for our own, so we have nothing to fear from our enemies. At the same time, Jesus was not only raised but also exalted at the right hand of God, an allusion to Psalm 110:1, which is the most quoted Old Testament passage in the New Testament (thirteen times, five in Hebrews alone; in Paul, see also Eph 1:20; Col 3:1). This was the primary Old Testament type for the exaltation of Jesus, with the right hand symbolizing the place of majesty and power. Finally, Christ’s intercessory work is the climax of this second “golden chain” (see vv. 29–30). In verse 26 the Spirit was our intercessor before God, and now Christ is also interceding for us(once again “on our behalf,” as in vv. 27, 31). In Hebrews 7:25 this intercession is Jesus’ high priestly work, and here there is also a distinct reference to the cross as intercession.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 227–228.

35-37절) 본문을 통해서 환난이나 곤고, 박해나 기근이나 적신, 위험이나 칼 그 어떤 것도 우리를 그리스도의 사랑에서 끊을 수 없다라고 말한다. 도리어 이러한 환난은 우리를 그리스도의 사랑에 거하게 하고 그분의 팔로 우리를 인도하는 역할을 한다. 36절의 기록은 시편 44:22의 인용이다. 자신들을 도살당할 양으로 여길때 이는 속죄를 위한 희생 양이라기 보다는 시장에서 팔리는 도축용의 의미에 더욱 가깝다. 그러나 반전은 이러한 죽음의 위협, 고난, 공포속에서도 우리를 사랑하시는 이로 말미암아 우리가 넉넉히 이긴다라는 것이다. 
  • Nevertheless in all these difficult situations we are winning an overwhelming victory through the one who has proven his love for us (v. 37).212It is the love of Christ that supports and enables the believer to face adversity and to conquer it. Christians are not grim stoics who manage to muddle through somehow. They are victors who have found from experience that God is ever present in their trials and that the love of Christ will empower them to overcome all the obstacles of life.
  • 212Rather than “in spite of all these things.”
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 191.

38-39절) 사망, 생명, 천사, 권세자들, 현재 일, 장래 일, 능력, 높음, 깊음, 다른 어떤 피조물도 우리를 우리 주 그리스도 예수 안에 있는 하나님의 사랑에서 끊을 수 없다. 본문은 바울이 10가지 다양한 단어들을 열거하면서 사랑의 하나님을 찬양하고 있다. 물리적인 실재의 위협이나 보이지 않는 영적인 것, 현재 존재하는 것과 장래의 것, 높고 낮은 모든 권세들도, 그 어떤 것도 그리스도 안에 있는 하나님의 사랑에서 우리를 끊을 수 없다는 것이다. 8장은 전체를 통해서 그리스도의 사랑을 선포한다. 우리가 하나님과 아들 예수 그리스도의 사랑을 확신한다면 그 어떤 것도 우리를 흔들 수 없고, 정죄할 수 없다. 
  • The final two verses of chap. 8 call for reflection rather   p 192  than for interpretation. They supply the climax of Paul’s inspired and eloquent words of praise to the love of God. The apostle voiced his confidence that there is nothing that could separate us from the love of God that comes to us in Christ Jesus our Lord. His list of ten terms moves from physical danger through the hierarchy of superhuman powers, those that now exist or ever will, powers from on high or from below, and culminates in the inclusive phrase “anything else in God’s whole world” (Phillips).213There is absolutely nothing that can ever drive a wedge between the children of God and their Heavenly Father. It is true that life contains its full share of hardships (v. 18). But God is at work in all the circumstances of life to conform those whom he has chosen into the likeness of his dear Son. The process is God’s. We are his workmanship (Eph 2:10). The process of sanctification is intended to bring us into conformity with the nature of our Creator. Although it may at times involve some serious pruning (John 15:2; cf. Heb 12:5–11), we may be sure that love is at work on our behalf. We are forever united with the one who is perfect love.
  • Phillips J. B. Phillips, The New Testament in Modern English
  • 213The list is composed of four pairs interrupted by a single term after the third pair and a catch-all at the close. Commentaries discuss at length the various possibilities for each item. Some take the various designations in a general way to depict the extremes of life as we experience it, the supernatural world, time, and space.
  •  Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 191–192.

당시 그리스도인들에게 있어서 신앙을 가진 것으로 인해 당해야 하는 고난은 새로운 것이 아니었다. 어쩌면 당연한 것이었고 그리스도의 고난에 함께 동참하는 것으로 인해서 기뻐할 것을 요청하고 있다. 

  • Moo (1996:546–47) states clearly the one issue of controversy in this passage. Does Christ’s Lordship encompass only all external forces or does it also include the internal ones as well, namely, “the believer’s own free and responsible choices”? He believes this does indeed include the believers themselves, as seen in the broad whoin verse 35 and the list of verses 38–39 (including anything else in all creation;see also Gundry-Volf 1990:57–58; Schreiner 1998:466). Others, however, have argued that this does not include the believer, for the lists in this section are all pressures outside the person. Godet (1969:333) says it is “the moral life that is in question, and in this liberty has always its part to play.… What Paul means is, that nothing will tear us from the arms of Christ against our will.” Sanday and Headlam add (1902:221), “no external power can bar them from it; if they lose it, they will do so by their own fault” (see also Marshall 1969:93–94; Osborne 1975:179). The answer lies outside the passage, and each of us will find that solution that fits our conclusion regarding how the entire canon treats the doctrines of eternal security and warning—whether those passages on security (e.g., Jn 6:35–51; 10:27–30; Rom 8; Eph 1:13–14; 2:8–9; 4:30; Phil 1:6; 2:13; 1 Pet 1:5) or those on the possibility of apostasy (e.g., Jn 15:1–6; Rom 11:18–21; 1 Cor 9:24–27; Heb 6:4–6; 10:26–31; Jas 5:19–20; 2 Pet 2:20–22) will prevail. Each of us must try to harmonize both sets of passages, and each should recognize that there is no final answer and that both security and responsibility are essential to a balanced theology (see also the discussion at the end of chap. 10 below). But this whole debate is outside the interests of Paul here. He wants us to realize the extent to which God’s love keeps us secure from all dangerous forces arrayed against us(v. 31). This passage is a linchpin in the blessings of security, and Arminians especially should embrace this wonderful truth (since they too often fail to recognize it sufficiently).
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 231–232.




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26 Likewise the Spirit helps us in our weakness. For bwe do not know what to pray for as we ought, but cthe Spirit himself intercedes for us with groanings too deep for words. 27 And dhe who searches hearts knows what is ethe mind of the Spirit, because7the Spirit fintercedes for the saints gaccording to the will of God. 28 And we know that for those who love God all things work together hfor good,8for ithose who are called according to his purpose. 29 For those whom he jforeknew he also kpredestined lto be conformed to the image of his Son, in order that he might be mthe firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also njustified, and those whom he justified he also oglorified. 
b[Matt. 20:22; James 4:3]
cZech. 12:10; Eph. 6:18; See John 14:16
d1 Sam. 16:7; 1 Chr. 28:9; Prov. 15:11; 17:3; Jer. 11:20; 17:10; Luke 16:15; 1 Thess. 2:4
eSee ver. 6
7Or that
f[ver. 34]
g[1 John 5:14]
hEzra 8:22; [Eccles. 8:12]
8Some manuscripts God works all things together for good, or God works in all things for the good
ich. 9:24; 1 Cor. 1:9; 7:15, 17; Gal. 1:15; 5:8; Eph. 4:1, 4; 2 Tim. 1:9
jch. 11:2; 1 Pet. 1:2
k1 Cor. 2:7; Eph. 1:5, 11; [ch. 9:23]
lPhil. 3:21; [1 Cor. 15:49; Col. 3:10]; See 1 John 3:2
mCol. 1:15, 18; Heb. 1:6; Rev. 1:5
n1 Cor. 6:11
oJohn 17:22; [Heb. 2:10]
 The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), Ro 8:26–30.

26절) 이와 같이 성령도 우리의 연약함을 도우신다. 우리가 마땅히 기도할 바를 알지 못할 지라도 오직 성령이 말할 수 없는 탄식으로 우리를 위하여 친히 간구하신다. 
여기서 성령의 기도는 말로 하는 기도를 의미하는 것이 아니다. 때로 우리는 너무 깊은 고통가운데 무슨 기도를 해야할 지 조차 알지 못하는 경우가 있다. 하지만 이때에라도 성령께서 하나님과 우리 사이의 중재자가 되셔서 우리를 위하여 친히 간구하신다는 것이다. 
  • Although Christians do not always know God’s will in prayer, the Spirit himself intercedesfor them in and through their unspeakable groans (cf. v. 23). This does not refer to speaking in tongues, since what Paul says here applies to all Christians and, according to 1 Cor. 12:30, only some Christians speak in tongues.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

  • Paul gives one specific instance of this weakness: we do not know what to pray for as we should(better than niv). As Cranfield points out (1975:421), this is not discussing how we should pray or the general content of our prayer but rather the specific content, the very thing we are praying for, namely, our troubles. As we shouldconnotes praying according to divine necessity, that is, praying according to the will of God (note the parallel with the Spirit interceding “in accordance with God’s will” in v. 27). O’Brien (1987:67–68) says there are two aspects of this: we do not know what to ask for in accordance with the will of God, and even when we know what we want we cannot know whether it is in line with his purposes. When I pray for healing, financial aid, social relationships and so on, I do not know what is the actual will of the Lord in the circumstance. This is a very important qualification, especially for those who think that faith always gets its request from God. God is clearly sovereign over our prayers and knows when to say no to them. In fact, from the perspective of true faith, God’s no is actually a yes, for it is an affirmation of his love in giving us what we need rather than what we want. This is essentially the message of Hebrews 12:5–11, in which trials are said to be the result of a loving Father who disciplines us “for our good, that we may share in his holiness” (v. 10). 
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 216–217.

  • But the most wonderful thing about our finite prayers is that we are not alone. What a joyful truth this is! When we feel that somehow God has forgotten us, when we complain as Israel did in Isaiah 40:27 (“My way is hidden from the Lord; my cause is disregarded by my God”), at that very moment the Spirit is closer to us than at any other time. As we groan in our infirmities, the Spirit himself intercedes for us with groans that words cannot express.*Far from being unaware of our troubles, at that very moment the Spirit is entreating or petitioning God more deeply than we ever could! Far from being an uncaring God, the Spirit is groaning along with us! These intercessory groans are an expression of the Spirit’s deep love and concern for us, and they are the Spirit’s own, words that in a sense are “too deep for human utterance.” Our own prayers are insufficient, for they are finite and ignorant of God’s true plan. But that is the very source of our greatest comfort. While we do not know, the Spirit does, and he is praying for us more deeply than we are praying for ourselves. Moo quotes Luther here (1996:526 n.): “It is not a bad but a very good sign if the opposite of what we pray for appears to happen. Just as it is not a good sign if our prayers eventuate in the fulfillment of all we ask for. This is so because the counsel and will of God far excel our counsel and will.” O’Brien goes a step further (1987:70, 73): Our very weakness in prayer is part of the main idea of verses 18–30, the glory to come. Our inadequacy points forward to the intercessory power of the Spirit, and that very intercession is a foretaste of the future glory that will be ours.
  • *8:26Some scholars (Käsemann 1971:122–37; 1980:239–41; Fee 1994:580–85) interpret the intercedes for us with groans that words cannot expressas praying in tongues. They argue that the language is similar to glossolalic prayers in 1 Corinthians 14:14–15 and Ephesians 6:18 and that tongues best explain how the Spirit groanswith our Spirit, namely, as he inspires the charismatic prayer. However, most (Cranfield 1975; Wilckens 1980; Dunn 1988a; Morris 1988; Moo 1996; Schreiner 1998) do not see a reference here to speaking in tongues. For one thing, glossolalia is a charismatic gift given to those chosen by the Spirit (1 Cor 12:11, 30) while these are the prayers of all believers. Moreover, “without words” does not necessarily mean apart from human speech (i.e., tongues) but is closer to inaudible speech, that is, unspoken groanings. Also, while some believe it likely that the Spirit is interceding through our prayers (e.g., Murray 1968; Morris 1988; Stott 1994; neb “through our inarticulate groans”), that is not stated here. These are the Spirit’s groans not ours (see Hendriksen 1981:275–76), and they would naturally not be uttered in audible words. This groaning is metaphorical and expresses the Spirit’s deep concern for our needs.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 217–218.

27절) 하나님께서는 성령의 요구에 항상 긍정적으로 대답하신다. 왜냐하면 성령은 언제나 하나님의 뜻에 따라 기도하기 때문이다. 우리의 기도가 응답되기 위해서는 우리가 하나님의 뜻대로 기도해야 한다. 나의 욕망의 충족을 위한 수단으로 기도가 사용되는 것이 아니라 하나님의 뜻을 이루어드리기 위해서 우리의 기도가 사용될때 그 기도는 응답받는 기도이고 위대한 기도가 될 것이다. 
  • God always answers the requests of the Spirit in the affirmative, since the Spirit always prays in accord with God’s will
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

28절) 하나님을 사랑하는 자 곧 그 뜻대로 부르심을 입은 자들에게는 모든 것이 합력하여 선을 이룬다. 

본문 28절은 초대교회의 전통적인 가르침일뿐만 아니라 오늘 우리의 삶에 계속 경험되는 실재이다. 우리는 어떻게 기도해야 하는 지 모른다. 그러므로 하나님께서는 우리의 기도뿐만 아니라 성령의 중보를 들으시고 역사하신다. 하나님의 일하심의 결과로 그 모든 상황은 우리에게 최선으로 변한다. 본문에서 모든 것이 합력하여 선을 이룬다고 했는데 이는 우리의 죄까지도 하나님에 의해서 선을 위하여 바뀐다는 것이다. 이는 그분의 주권안에서 우리의 실수도 극복하신다는 것이다. 우리를 대신하여 성령님의 부르짖음에 응답하시는 하나님의 주권은 최선으로 모든 것을 바꾸십니다. 마지막으로 선은 이미와 아직의 긴장 관계속에서 이해되어야 합니다. 그것은 현재적인 선으로 하나님의 뜻과 성령안에서 새로운 우리의 삶에 따른 것이며 또한 우리가 그리스도와 함께 영원토록 가질 마지막 기쁨과 평안이기도 합니다. 게다가 선은 우리가 항상 원하는 것을 의미하는 것이 아니라 우리에게 최선의 것이 주어진다는 것을 의미합니다. 
  • The result (v. 28)*is one of the most famous passages in Scripture. Paul begins with the by now familiar and we know(cf. 2:2; 3:19; 6:6; 7:14; 8:22) pointing to common knowledge of a key truth. This truth is not only a traditional early church teaching but it is experienced on a regular basis in their lives. While many believe this starts a new paragraph, it follows so closely with the previous section on the Spirit’s intercession that it is more likely a continuation of that thought. The progression of these verses is illuminating. We do not know how to pray. But as we struggle in prayer in the midst of our difficulties, the Spirit is groaning in intercession more deeply than we are, and he does know the will of God. Therefore, God hears our prayer as well as the Spirit’s intercession, and so he acts. As a result of that action, the entire situation turns out for the best. Moreover, we must take all thingsseriously. While the phrase most closely refers to “all[a word not present in niv] our present sufferings” (v. 18), it may even include our sins as turned around by God for good; that is, in his sovereignty he overcomes our errors (so Cranfield 1975; Moo 1996). The sovereignty of God responding to the Spirit’s cry on our behalf turns everything around for the best. The verb workscould mean that all events “work together with” each other in producing the good, but that is too complex and not fitting with God’s sovereignty in this context. Finally goodmust be understood in terms of the already-not yet tension of the whole chapter. It is the present good,that which is in accordance with God’s will and with our new life in the Spirit, and it is also the final joy and peace that we will have with Christ in eternity. Moreover, gooddoes not mean we will always get what we want; rather we will be given what is best for us.
  • *8:28The key difficulty in this verse is the implied subject of “all things work together for good.” This is hardly a statement of chance or blind luck, as if somehow everything worked out fine in the end. The question is whether the Spirit or God (as in the niv) is the implied force behind the guarantee. From verses 26–27 it could well be the Spirit, saying that on the basis of the Spirit’s intercession for us, the third member of the Trinity made certain that it all worked out (so M. Black 1962:169–72; Bruce 1985; Fee 1994:588–90; neb). But from verses 29–30 the subject could also be God, and indeed several ancient manuscripts (p46as well as codices Vaticanus and Alexandrinus) place Godafter the verb (so Sanday and Headlam 1902). However, it is more likely that later scribes added Godto clarify the uncertainty and that the original had “all things” for its subject (the verb normally is intransitive, that is, without an object). Still, of the two options, it is better to take God as the active force. An intercessor does not normally provide the response, and it is better to see God as answering the petition of the Spirit.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 219–220.

하나님의 뜻은 그분의 우리를 향한 사랑과 우리를 위한 그분의 계획의 결과이다. 이러한 신적인 계획은 우리를 위한 최선을 보장한다. 우리가 우리의 삶가운데 안정감을 누릴 수 있는 것은 실수하고 변하고 문제 있는 우리에게 있지 않고 선하시고 불변하시고 능력많으신 그분의 뜻안에 있기 때문이다. 우리가 하나님 안에 우리의 소망을 둘때 하나님의 능력은 우리의 실수와 연약함에도 불구하고 우리를 보호할 것이다. 

본문은 하나님의 선이 누구에게 대하여 이루어지는가를 설명한다. 그것은 바로 하나님의 뜻대로 부르심을 받은 자들로 하나님을 사랑하는 자들이다. 


29절) 하나님이 미리 아신 자들을 아들의 형상을 볻받게 하기 위하여 미리 정하셨으니 이는 그로 많은 형제중에서 맏아들이 되게 하려 하심이다. 
본문은 그리스도를 믿는 사람들이 모든 것을 합력하여 선을 이룬다는 것을 설명한다. 하나님께서는 그들을 위해서 언제나 선을 행하시고 창세 전에 이미 그 일을 시작하시고, 그들의 회심의 때에 이를 지속하시고 그리스도가 다시 오실때 까지 행하신다. 미리 아심은 구약의 내용 속에서 하나님의 특별한 선택을 의미한다. 
  • Verses 29–30 explain why those who believe in Christ can be assured that all things work together for good: God has always been doing good for them, starting before creation (the distant past), continuing in their conversion (the recent past), and then on to the day of Christ’s return (the future). Foreknewreaches back to the OT, where the word “know” emphasizes God’s special choice of, or covenantal affection for, his people (e.g., Gen. 18:19; Jer. 1:5;   p 2172  Amos 3:2). See Rom. 11:2, where “foreknew” functions as the contrast to “rejected,” showing that it emphasizes God’s choosing his people (see also 1 Pet. 1:2, 20). God also predestined(i.e., predetermined) that those whom he chose beforehand would become like Christ.
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171–2172.

30절) 또 미리 정하신  그들을 부르시고 부르신 그들을 또한 의롭다 하시고 의롭다 하신 그들을 또한 영화롭게 하셨다. 
본문에서 예정-부르심-칭의-영화의 구원의 모든 단계가 나온다.  
  • The chain that begins with the word “foreknew” in v. 29 cannot be broken. Those who are predestinedby God are also calledeffectively to faith through the gospel (see 2 Thess. 2:14). And all those who are called are also justified(declared to be right in God’s sight). Because not all who are invited to believe are actually justified, the “calling” here cannot refer to merely a general invitation but must refer to an effective call that creates the faith necessary for justification (Rom. 5:1). All those who are justified will also be glorified(receive resurrection bodies) on the last day. Paul speaks of glorification as if it were already completed, since God will certainly finish the good work he started (cf. Phil. 1:6).
  •  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.

본문 29-30절에서는 하나님께서 어떻게 당신의 백성을 영광에 이르게 하시는지에 대한 다섯가지의 단계로 설명한다. 
첫번째는 하나님이 미리 정하셔서 미리 아신 자들. 
두번째는 많은 아들중에 맏아들이 되게하신 그분의 아들을 본받도록 예정하심
세번째는 그분이 미리 정하신 자들을 그분이 또한 부르심
네번째는 그분이 부른 자들을 그분이 또한 의롭다 하심
다섯째는 그분이 의롭다하신 자들을 그분이 또한 영화롭게 하심
본문 속에서 그 아들의 형상을 본받는 다는 것은 최종적인 영화뿐만 아니라 지금 여기 고난과 순종속에서 그리스도를 닮아 자라가는 것을 의미한다. 
  • a. Those God foreknew he also predestined.The verb is connected to the Hebrew yada(Gen 18:19; Ps 1:6; 18:43; Jer 1:5) for God’s loving knowledge of his people, but it adds the idea of “knowing beforehand,” referring to God’s eternal foreknowledge of all events. This is the key term in the Calvinist-Arminian debate over the doctrine of election. The majority of commentators (Murray 1968; Cranfield 1975; Hendriksen 1981; Bruce 1985; Morris 1988; Stott 1994; Moo 1996; Schreiner 1998) take “foreknew” as virtually equivalent to “predestined” on several grounds: (1) The relational love inherent in “foreknew” goes further than mere knowledge of choices and means “to determine to enter a relationship,” that is, God’s choice or election (as in Rom 11:2; 1 Pet 1:2, 20); (2) it relates to his preordained plan from verse 28; (3) it is a foreknowledge that determines rather than just knows what is to happen; (4) the emphasis is on the second verb, predestined,and the first verb simply prepares for it; (5) it connotes that God knew his people, not just about what they would decide to do; (6) since it refers to a prior intimate knowledge of believers, it by nature becomes synonymous with God’s choice “before the creation of the world” (Eph 1:4; 1 Pet 1:20). This is very impressive, even persuasive, for it fits the emphasis on divine sovereignty throughout this passage (leading into chaps. 9–11). Yet one wonders if it is the most natural understanding of the verb. For one thing, none of the other five stages are virtually equivalent (even predestinedand calledare different stages); rather, each one prepares for the next. Why should the first two be synonymous? Moreover, God’s knowledge here is certainly of believers, for they are the subject of 8:9–39. But that does not mean God determines their decisions beforehand. Also, the other passages using foreknowledge,especially 1 Peter 1:2 (“chosen according to the foreknowledge of God the Father,” where the choosing is based on the foreknowing; see below on 11:2), also probably separate it from predestination. And the passages on knowing “before the creation of the world” more naturally would connote God’s foreknowledge of who would make a faith decision. Therefore, it is better to link this with the emphasis on faith decision in 3:21–4:25 (seventeen times) and interpret it as God’s knowledge regarding those who would respond in faith to his call (see Godet 1969; Lenski 1945; Cottrell 1975:57–62; Marshall 1969:93; Osborne 1975:178). Marshall says (1969:93), “But justification in Paul is always by faith,and therefore the completion of this chain of blessings applies only where men have faith.” So it means that on the basis of divine foreknowledge of each one’s faith decision, God chooses those who turn to Christ to be his children. Several have taken this corporately of the choosing of the church rather than individuals (Shank 1970:45–55; W. W. Klein 1990:163–64), but it is hard to see why such a distinction should be maintained. God has chosen individuals who form the church. The corporate includes the individual.
  • b. Predestined to be conformed to the likeness[= image] of his Son, that he might be the firstborn among many brothers.Marshall (1975:140–42) believes that election language in the New Testament does demonstrate that God takes the initiative and calls people to himself, but this is not effectual. Rather, it places people in a position to accept or reject that call. In this context, in fact, the election deals more with sanctification than with justification, with conformity more than conversion. The purpose of predestination here is for Christ-likeness. It is debated whether this deals with present spiritual growth (Hodge 1950; Käsemann 1980; Fitzmyer 1993b) or with final conformity to Christ’s eschatological glory at the end of this earthly order (Murray 1968; Barrett 1957; Byrne 1996; Dunn 1988a; Moo 1996). Yet in light of the already-not yet teaching throughout, Cranfield (1975:432) says it best, “Paul is here thinking not only of their final glorification but of their growing conformity to Christ here and now in suffering and in obedience” (so also Sanday and Headlam 1902; Schreiner 1998). Kinghorn (1997:66–67) calls this a shared union with Christ and believes it is the essential core of true holiness, a corporate event in which believers become members together in the family of Christ. Life in the Spirit is stated well in 2 Corinthians 3:18, “And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (also Col 3:10). It is difficult to imagine a verse that more closely catches the thrust of verses 29–30. Humanity was created in the image of God (Gen 1:26–27), but as a result of Adam’s sin that image was lost. Christ through his atoning sacrifice has restored that image, and in him we are conformed once more to it. In this progressive conformity, then, Christ will become the firstborn among many brothersand sisters. Schreiner (1998:453–54) sees the manyas a fulfillment of the Abrahamic covenant, as “all peoples” are blessed in Abraham (Gen 12:3). As Israel was the firstborn of God (Ex 4:22), Christ is the firstborn who brings many other children into God’s family (so Rom 8:15–18).
  • c. Those he predestined he also called.*Again the issue is whether this is an effectual call (= irresistible grace, for which see Pyne 1993:211–15) or a call to faith decision. On the basis of the above argument, it is more likely the latter. Fitzmyer (1993b:524) says it means “called by God’s plan to be followers of Christ his Son and now stand in that vocation.” It is definitely an elective call, but it is resistible, as seen also in the next stage of justification, in light of the centrality of “justified by faith” in 3:21–4:25. God calls us to salvation, but we must respond.
  • d. Those he called, he also justified.Many from the time of Luther have called this the central theme in Romans, perhaps in all of Paul. While that is an overstatement, there is no denying the centrality of the theme of justification in the soteriology of Romans. Yet once more, the emphasis is on the balance between the divine and the human in “justified by faith” (3:30; 4:11–13, 16, 25). As Moo says (1996:535), “Paul’s focus on the divine side of salvation in no way mitigates the importance of human response. It is, indeed, God who ‘justifies’; but it is the person who believes who is so justified.”
  • e. Those he justified, he also glorified.The final stage is another of the major themes of this section, glory (vv. 18, 21). Again, there is an inaugurated sense, for the final glory we will enjoy in eternity with Christ has already begun in that we have been adopted as God’s children and joint heirs with Christ. It is difficult to think that Paul would leap from the emphasis on justification to final glory here with no thought of the present glory of the believer (again, see 2 Cor 3:18; Col 3:10). Those who take this as future fail to note that the tense of glorified is aorist, the same as the other verbs in the series. So it describes a process that has already begun and will be consummated at Christ’s return. God is in control, and the believer’s security is anchored in his divine intention to bring his people to glory, a process that is firmly established in the fact that the Holy Spirit is our “seal” and “deposit” guaranteeing our future inheritance (Eph 1:13, 14).
  • *8:28Theologians constantly debate the question of whether the callhere is effectual (meaning it cannot be resisted; so Augustine; Moo 1996; Schreiner 1998) or it implies choice on the part of the individual (so Origen; Chrysostom; Theodoret). Neither side is implied in the text. It is certainly speaking of a Christian being called here, but Paul is clearly not speaking of the process of coming to salvation (i.e., conversion) in this context. That is outside this text (it may be inferred from v. 29) and must be decided on the basis of the whole counsel of God. Fitzmyer (1933b:524) takes this not as individual predestination but as corporate, the complement to those who love him.For myself, I believe faith decision is too essential to the New Testament (see for example the Gospel of John) to allow for the doctrine of irresistible grace (see Osborne 1975). See especially the discussion of verse 29 below (a major argument for the effectual calling position) as well as the discussion of chapters 9–11.
  •  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 221–224.


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