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18 In hope he believed against hope, that he should become the father of many nations, as he had been told, q“So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was ras good as dead (ssince he was about a hundred years old), or when he considered tthe barrenness3 of Sarah’s womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that uGod was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But vthe words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us wwho believe in xhim who raised from the dead Jesus our Lord, 25 ywho was delivered up for our trespasses and raised zfor our justification. 

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 4:18–25.

18절) 아브라함이 바랄 수 없는 중에 바라고 믿었다. 본문에서 바람이라고 표현된 단어는 '엘피스'로 hope, 소망이다. 이 단어는 여러가지 의미로 사용되는데 자신감, 기다림, 선한것을 기대하며 기다림, 선한 것을 자신감을 가지고 기다림 혹은 바라는 것을 마음을 다해 기다림등의 의미로 사용할 수 있다. 본문의 바랄 수 없는 중에를 믿을 수 없는 중에로 바꾸어 써도 가능하다. 아브라함은 소망할 수 없는 상황가운데서 그분의 약속을 소망하며 믿은 것이다.
- In many languages it is particularly difficult to find a satisfactory term for “hope,” largely because of the combination of somewhat diverse components expressed by this same term. Essentially, hope combines the components of “confidence,” “waiting,” and “favorable outcome,” and is expressed by a phrase in some languages, “to await expectantly for good,” “to wait with confidence for good,” or “to wait in one’s heart for desired things.” To combine hope with an attributive phrase such as when there was no hope makes this first sentence of verse 18 even more complex. This may be rendered, however, in some languages as “waited in confidence when there was no reason for him to wait this way.” In some languages believed and hoped are combined as “in expecting he believed strong against the thing that made him doubt.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 87.

인간이 바랄 수 없는 상황속에서도 하나님께는 모든 것이 가능하다. (마 19:26)인간의 시선과 안목, 세계관으로는 불가능한 것이 하나님의 안목에서는 가능한 것이다.
-Yet with God all things are possible (cf. Matt 19:26). Therefore he believed what God said. His hope was not the invincible human spirit rising to the occasion against all odds but a deep inner confidence that God was absolutely true to his word.71 Faith is unreasonable only within a restricted worldview that denies God the right to intervene. His intervention is highly rational from the biblical perspective, which not only allows him to intervene but actually expects him to show concern for those he has created in his own image. Because Abraham believed, he became “the father of many nations.” The opportunity to believe has not been assigned to any one nation or ethnic group. Belief is universally possible. The quotation from Gen 15:5 reinforces the remarkable number of those who believe and are therefore the offspring of Abraham.72
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 129.

아브라함의 믿음은 자신의 육체적인 상태에 근거한 것이 아니라 하나님의 약속에 근거한 것이다. 하나님께서 아브라함과 그의 후손들에게 약속하셨다. 그는 그 약속을 믿고 이를 이루실 것을 ㅂ소망했던 것이다. 그러므로 그의 믿음은 소망이 되었다. 결국 약속하신대로 그는 육체적으로는 이삭을 통해서 영으로는 그리스도를 통해 세워진 새 언약을 통해서 많은 조상의 아버지가 되었다.
- Abraham’s hope centered on God’s promise rather on his own physical situation. God had promised him an heir, and despite his and Sarah’s advanced age, he believed that promise and had hope. Therefore, his faith became hope, and that led to his becoming the father of many nations, physically through Isaac and spiritually through the new covenant established by Christ (the main thrust here).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 118.

19-21절) 아브라함은 자신의 나이가 100세가 되어 자기의 몸이 죽은 것 같이 되어 아이를 낳을 수 없음을 알았다. 또한 아내인 90세로 생물학적으로 사래의 태가 죽은 상태임을 알았지만 믿음이 약해지지 않았다. 이러한 현실적인 불가능의 상황속에서 믿음이 없어지거나 약해져서 하나님의 약속을 의심하지 않고 도리어 믿음이 견고해져서 하나님을 더욱 신뢰하여 그분께 영광을 돌리며 하나님께서 약속하신 그것, 그를 많은 백성의 조상이 되게 하실 것, 자손을 주실 것이라는 약속을 능히 이루실 것을 확신했다.
헬라어로 이 세절은 한 문장으로 되어 있다. 본문에서 가장 강조되는 구절은 그의 믿음이 약해지지 않았다라는 것이다. 이 말을 좀더 긍정적으로 표현하면 그의 믿음이 더욱, 점점더 강해졌다라는 것이다.
20절은 두가지의 내용을 대조하며 의미를 강조하고 있습니다.
믿음이 없음 vs 믿음으로, 그 결과는 하나님의 약속을 의심함 vs 견고해져서 하나님께 영광을 돌림이다.
-Paul proceeds to restate verse 19 in two ways. First, Abraham did not waver through unbelief (v. 20). On the surface this seems to contradict the Genesis story. After God’s promise in Genesis 17:16 that they would bear a son, “Abraham fell facedown; he laughed and said to himself, ‘Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?’ ” (Gen 17:17). Sarah also laughed in Genesis 18:12. But Paul is discussing the long-term faith that Abraham showed in God’s promise. Genesis 17:17 was a momentary doubt at the outset, but from that time Abraham exhibited an incredible trust in God. Second, Abraham was strengthened in his faith, which could be a divine passive, “God strengthened him” (so Cranfield 1975; Wilckens 1978), but more likely is parallel to weakening in verse 19 and means he “grew strong with reference to his faith” (Moo 1996; Schreiner 1998). This is another important model for us. Through adversity our trust in God’s promises becomes stronger. In a sense, the difficulties of life are like weights in a gym. The more we struggle against them, the more our faith is strengthened.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 119.

22절) 이처럼 바랄 수 없는 상황가운데서 하나님을 믿고 그 믿음이 더욱 견고해져서 하나님께 영광을 돌림으로 그의 믿음이 그에게 의로 여겨졌다.
- It should be noted that the TEV rendering of this verse consists of twelve words (so also the NEB) while the Greek has only six words, one of which is a preposition and two of which are particles. However, the demands of communication require that the translation in English be rendered by more words than exist in the Greek text. The Greek begins with two particles which are rendered by the TEV that is why Abraham through faith. In the Greek sentence structure it is clear that these particles refer back to Abraham’s faith, and so a number of other translations also make this connection explicit (see NEB “Abraham’s faith”; Goodspeed, Moffatt “his faith”). Was accepted as righteous by God is a quotation from Genesis 15:6 and is so placed within quotation marks in the TEV. On this quotation.see the comments on verses 2 and verse 9.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 88–89.

-Paul’s conclusion (Greek “wherefore,” v. 22) returns to the quotation of Genesis 15:6 in 4:3, It was credited to him as righteousness. The whole discussion of chapter 4 is framed with the Genesis quotation, thereby making the faith of Abraham the central point. Also, by repeating the point after his discussion of the Abrahamic covenant and the birth of Isaac, Paul is saying that faith characterized his whole life and therefore provides the required criterion for the child of God in every age. The argument of 3:21–4:22 has come full circle. Faith has occurred in this passage seventeen times, and throughout Paul is arguing that one cannot be right in God’s eyes without belief in the salvific act of Christ. It is impossible to be declared righteous by God on the basis of human achievement or pious actions. The works of the law will never suffice, nor will church activity or good works in our day. God will always fulfill his covenant responsibilities, as Abraham discovered. Now we must fulfill our responsibility as well—faith in God’s salvific work in Christ.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 120–121.

23-25절) 이 세절도 한 문장으로 구성되어 있다. 아브라함에게 의로 여겨졌다라고 기록된 것은 아브라함 만을 위한 것이 아니라 의로 여기심을 받게 될 우리들, 곧 예수 그리스도께서 죽은 자 가운데서 살아나신 것을 믿는 자들을 위한 것이다. 바로 이 예수님께서는 우리가 범죄한 것 때문에 내어줌이 되셨고 우리를 의롭다 칭하시기 위해서 살아나신 것이다.
본문에서 바울은 아브라함을 의로 여겨주신 하나님께서 예수를 믿는 우리들을 의롭다 칭하시는 분이심을 분명히 하고 있다. 더구나 그리스도인의 믿음은 아브라함이 가졌던 믿음과 동일하다. 그 믿음은 우리를 죽음에서 생명으로 옮기실수 있는 하나님을 향하게 한다. 아브라함은 사라의 죽은 태로부터 생명을 주실수 있는 하나님을 믿었다. 그리스도인들은 죽음으로부터 우리 주 예수 님께서 살아나신 것을 믿는다.
- As already pointed out, in Greek verses 23–25 form a single sentence. The TEV breaks the sentence here and renders the Greek conjunctions “but also” by they were written also. It is best to take the verb which Paul used here (TEV are to be accepted as righteous) as an eschatological reference (that is, a reference to the final day of judgment) rather than as a timeless present. In this verse Paul also makes it clear that the same God who accepted Abraham as righteous is the one who accepts the Christian believer as righteous. Moreover, the Christian’s faith is the same as that which Abraham had, for it is directed toward the God who is able to bring life out of death. Abraham believed in God who was able to bring life out of Sarah’s dead womb; the Christian believes in God who raised Jesus our Lord from death.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 89.

- Verses 24–25 show the prominence of the resurrection in the basic gospel message. It was the central theme of the apostolic kerygma and dominated the early evangelistic preaching of the apostles (cf. Acts 2:24, 32; 3:15; 4:10; 13:30). It must continue to hold that central place in all preaching that reaches out to those who have never accepted Christ. Psychological insights on how to co-opt God for one’s own advantage are not only powerless to effect change but obscure the real gospel in the attempt to make it relevant.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 131.
 
예수의 죽음이 없다면 사함의 근거가 없는 것이다. 그의 부활하심이 없다면 그의 죽음의 구속적 현실성에 대한 증거가 없는 것이다. 예수 그리스도는 십자가에 달려 죽으시고 생명으로 살아나셨다. 이를 통해 죄가운데 빠진 인류에 대한  하나님의 은혜로운 섭리를 보여주신 것이다. 분명한 것은 이를 믿는 자 모두가 이 은혜를 경험하게 된다는 것이다.
-Christ died for our sins and was raised again for   p 132  our justification.85 The two are inseparably bound together.86 Without his death there would be no basis for acquittal. Without his resurrection there would be no proof of the redemptive reality of his death. Jesus Christ, crucified and raised to life, is God the Father’s gracious provision for the sins of a fallen race. The simplicity of the message makes it clear for all who will hear. The power of the message is experienced by those who reach out in faith.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 131–132.

바울은 아브라함의 믿음을 통해서 이것이 그저 역사적인 사건으로 그치는 것이 아니라 지금 이시대의 모든 그리스도인들에게 주어지는패러다임, 모범이라고 말한다. 이는 결국 구속은 모세가 세운 율법의 행함을 통해서가 아니라 아브라함이 세운 의롭다 칭함을 받는 믿음을 통해서 이루어진다는 것을 강조하고 있는 것이다. 아브라함이 보여준 이 믿음은 아브라함만을 위한 믿음이 아니라 믿는 모든 자들을 위한 것이다.
아브라함은 예수님의 부활과 죽음을 믿지 못했다. 하지만 그는 하나님께서 죽은자를 살리시는 분이라는 사실을 믿었던 것이다.
- In the original Greek there is a special emphasis on believe in him, signifying that God is the focus of faith. This is somewhat unusual, for Paul normally emphasizes belief in Jesus, but in this case the parallel with Abraham’s faith in God leads to this thrust. Of course, Abraham did not believe in the God who would raise Jesus from the dead, but verse 17 stressed Abraham’s faith in the God “who gives life to the dead,” referring to Abraham’s “dead” body given “life” through bearing the promised son, Isaac. Thus the parallel is apt, from physical life to ultimate resurrection life, and this promise galvanizes the faith of both Abraham and us. As Moo states (1996:288), “It is the God of the promise, the promise given to Abraham but ultimately fulfilled in Christ and Christians, in whom both Abraham and we believe.” Jesus’ resurrection is the heart of Christianity according to Paul (Rom 6:4; 8:11; 10:9; 1 Cor 6:14; 15:12–20; Gal 1:1; Eph 1:20; Col 2:12; 1 Thess 1:10). As he says in 1 Corinthians 15:14, “if Christ has not been raised, our preaching is useless and so is your faith.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 122.

-The death and resurrection of Jesus compose a single event in salvation history, as seen especially in Matthew 27:51–53, which tells that the Old Testament saints were raised on the day of Christ’s death but seen after his resurrection, thereby uniting the two aspects into a single whole. It is strange that Paul here says Jesus was raised … for our justification, since elsewhere he emphasizes Jesus’ death as the basis of justification (Rom 3:24–26; 5:9; 6:3–9; 1 Cor 11:27; Eph 1:7; 2:13; Col 1:14, 20). However, the two aspects, his death and resurrection, are equally the basis for salvation. His death, as seen in the epistles, is the theological basis of justification, and his resurrection, as seen in Acts (2:31–36; 13:32–39), is the apologetic basis of salvation; that is, it proves the reality of the salvation produced in Christ.
So Paul has now summed up his points. In 3:21–4:25 his doctrine of salvation by faith alone, apart from works, is complete. At the heart of his doctrine is the fact that Christ’s death was a “sacrifice of atonement” (propitiation, 3:25) that paid the price for our sins (“redemption”) and resulted in God’s legal decision to pronounce us “right” before him (justification, 3:21–26). The key is faith rather than observing the law, and this means that God is the God of the Gentiles as well as the Jews (3:27–31). To prove this, Paul turns to Abraham, the father of the nation and the one who precedes Moses (4:1–25), showing that faith has precedence over the law as the means by which one participates in salvation. This issue is just as critical in our day as it was in Paul’s, for people are always trying to get right with God on the basis of good works, such as an ethical lifestyle or involvement in church. Abraham is our example too—he “believed God, and it was credited to him as righteousness” (Gen 15:6 as quoted in Rom 4:3; cf. Rom 4:5–8, 9–10, 11, 22, 23–25). For us as well, belief in the saving work of Christ is the only basis of salvation.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 123–124.


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13 For ethe promise to Abraham and his offspring fthat he would be heir of the world did not come through the law but through the righteousness of faith. 14 gFor if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For hthe law brings wrath, but iwhere there is no law jthere is no transgression.
16 That is why it depends on faith, kin order that the promise may rest on grace and lbe guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, mwho is the father of us all, 17 as it is written, n“I have made you the father of many nations”—in the presence of the God in whom he believed, owho gives life to the dead and calls into existence pthe things that do not exist.

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 4:13–17.

더글라스 무는 4장의 본문을 4 단계로 구분한다. 먼저는 3-8절로 믿음은 행위와 무관함을, 9-12에서는 할례와 무관함을, 13-16절에서는 율법과 무관함을, 그리고 마지막으로 17-21절에서는 시력과는 무관한 믿음에 대해 말한다고 했다. 13-22절 사이에 언약이라는 단어가 4번 등장한다.
- Moo identifies (1996:273) four stages in this chapter: faith “apart from works” in verses 3–8, faith “apart from circumcision” in verses 9–12, faith “apart from the law” in verses 13–16, and faith “apart from sight” in verses 17–21. Here the third aspect is primary, as Paul turns to the promise God had given in the Abrahamic covenant. The key term is promise, appearing four times in verses 13–22 (with the verb adding a fifth reference). The problem comes with the identification of the promise, namely, that Abraham would be heir of the world, since the Abrahamic covenant says only that he would have descendants (Gen 12:2; 13:16; 15:5; 17:5–6), be a source of blessing to the nations (Gen 12:3; 18:18; 22:18), and inherit the promised land (Gen 12:7; 13:15; 15:7; 17:8). It is likely that this is a summation of these from the standpoint of the universal effects of the coming of the Messiah. Abraham and his offspring would inherit the world through the victory of Christ over the world (in Rev 22:5 the saints “will reign for ever and ever”). Here the contrast in the two possible means (through) by which this would be accomplished is uppermost. This inheritance cannot be achieved through law but only through the righteousness that comes by faith, in contrast to the Jewish view that the promises given to Abraham were mediated through the law.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 113–114.

13절) 아브라함이나 그 후손(씨, 자손)에게 주신 약속은 그가 세상의 상속자가 될 것이라는 것인데 이는 율법을 통해 된 것이 아니고 믿음의 의를 통해 된 것이다. 본문에서 믿음을 통한 언약이 아브라함에게 국한 된 것이 아니고 이후의 모든 믿는 자들을 위한 것임을 설명하고 있다.
- heir of the world. The OT focuses on the land of Israel as the “inheritance” that Abraham and his descendants would receive (Gen 12:7; 13:14–15; 15:7, 18–21; 17:8; see Exod 32:13). But from the beginning, God promised that Abraham would be the means by which “all peoples on earth [would] be blessed” (Gen 12:3). Later parts of the OT (e.g., Isa 11:10–14; 55:3–5) and some Jewish traditions (in the Apocrypha, see Sirach 44:21; in the OT pseudepigrapha, see Jubilees 19:21; 2 Baruch 14:13; 51:3) stress that God’s promise to Abraham and his descendants is universal. Paul, reflecting certain OT texts (e.g., Isa 65:17–25), pushes this universalization further, suggesting that the entire cosmos has replaced the promise of a particular land on this earth (see the language of “new creation” in 2 Cor 5:17; Gal 6:15; see also the “new heaven” and “new earth” of Rev 21:1–5).
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), 2299.

시 37편에서 다윗은 이스라엘이 땅을 기업으로 받을 것에 대해서 노래했다. 이 약속은 율법의 순종으로 주어지는 것이 아니라 믿음에 근거한 것이다.
-  Five times in Psalm 37 David spoke of Israel as inheriting the land and dwelling therein forever (Ps 37:9, 11, 27, 29, 34; cf. Matt 5:5). This promise was not given to Abraham in the context of obedience to law.60 It had its roots in faith. It rested on the “faith-righteousness” (Montgomery) of the patriarch. Any idea that the inheritance depended on keeping the law would have serious   p 127  consequences. For one thing, it would invalidate the principle of faith (v. 14).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 126–127.

14절) 바울은 만약 칭의와 영원한 기업이 개인적인 노력을 통해서 성취되는 것이라면 믿음과 약속 모두 헛것이 된다라고 주장한다. 또한 믿음은 불필요한 것이 된다. 또한 행위와 율법에 대산 순종으로 충분하다면 하나님의 약속은 필요없어진다.
- If the inheritance comes to those who live by law, Paul maintains, both faith and the promise given to Abraham and his offspring are nullified. In other words, if it were possible to be righteous and thus gain an eternal inheritance on the basis of personal achievement, then faith would be unnecessary. If works and obedience were sufficient, the need for God’s promise would be removed. The language Paul uses is particularly strong. Faith would have no value, that is, be “emptied” of its purpose and role in God’s plan of salvation. The promise would be worthless, that is, rendered null and void, robbed of its effectiveness. The tense of both verbs refers to an ongoing state of affairs. Paul made this point earlier in Galatians 3:18, “For if the inheritance depends on the law, then it no longer depends on a promise.” Law and promise are antithetical; the inheritance must stem from one and not the other. Paul’s whole point in chapter 4 is that Abraham exemplifies the fact that divine promise rather than the law is the sole basis, as in Galatians 3:18, “but God in his grace gave it to Abraham through a promise.” Stott says it well (1994:131), “Law and promise belong to different categories of thought, which are incompatible. Law-language (‘you shall’) demands our obedience, but promise-language (‘I will’) demands our faith. What God said to Abraham was not ‘Obey this law and I will bless you,’ but ‘I will bless you; believe my promise.’ ” This state of affairs is just as critical today as in Paul’s day. Too many churches center on law rather than grace, and too many Christians are placing their trust in what they are doing rather than in the One on whom they are believing. The level of commitment on the part of the average Christian all too often seems to be going down rather than up.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 114.

15절) 율법은 진노를 가져옵니다. 그러나 율법이 없는 곳에는 범법도 없습니다. 본문에서 바울은 가능성이 아니라 실제를 이야기하고 있다.
- the law brings wrath. Sinful humans cannot fulfill God’s good and holy law (7:12). The law cannot liberate sinners from their helplessness but simply confirms that they, indeed, fall far short of God’s standard (3:20; 5:20; 7:7–11). transgression. Greek parabasis; specifically violating a law or commandment that one is formally responsible to obey (2:23; 5:14; Gal 3:19; 1 Tim 2:14). The law, then, brings wrath down on God’s people because it formally and in detail spells out their responsibility to honor God—a responsibility that sin prevents them from discharging.
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), 2299.

율법이 없는 곳에서는 율법을 범할 수 없다. 죄가 여전히 존재하지만 특정한 범법, 죄를 범함으로 여기지 못한다.
- Where there is no law, there can be no breaking of law. Sin would still exist, but it could not be designated as the specific transgression of a law (cf. Rom 5:13; 7:7–11).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 127.
하나님께서는 인간들에게 진노를 부으시기 위해서 율법을 만드시지 않았다. 도리어 그분 자신과의 관계를 유지하기 위한 수단으로서 율법을 주셨다. 그러나 인간은 율법을 지킬수 없어서 죄가운데 빠졌다. 그리고 죄는 진노를 불러온다. 바울은 여기서 자신의 논지를 제시가히 위해서 법적 논쟁을 진행한다. '율법이 없는 곳에는 범법도 없다."율법의 목적은 범법을 지적하기 위해서 이다.
-In fact, Paul adds, the actual effect of the law is wrath, that is, God’s wrath on sinners (4:15)*. At first glance this does not seem right. Why would God devise a mechanism that would produce not salvation but wrath? But this is the wrong way to look at the situation. God did not create the law in order to pour wrath upon humanity. Rather he gave the law as a means of maintaining a right relationship with himself. However, people cannot keep the law, and so they fall into sin; sin produces the wrath. Paul uses a legal argument to make his point: where there is no law there is no transgression. The purpose of the law is to point out transgression. As Fitzmyer observes (1993a:385), “The prescriptions of the law, because they are not observed, produce transgressions (Gal 3:19) and so promote the reign of sin.” This then brings the wrath of God down upon the sinner. If there were no law, there would be no way to identify what connotes transgressing the law. But God indeed did give his law, so there is transgression, referring to the violation of specific written decrees. Yet note also that Paul carefully does not say there is no sin without law, simply that those sins cannot be identified as transgressions. From this standpoint also, God’s wrath is not simply his anger against sin but his judicial wrath against the transgression of his law. This is a more serious situation. Sin in general does bring about God’s wrath (Rom 1:18), but it is not deliberate transgression since the laws have not been given. However, once God’s law is revealed, the sins are deliberate and therefore more serious.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 114–115.

16절) 본문에서 말하는 왜 그것이 믿음에 근거하는지에 대한 내용은 바로 13절에서 말하는 세상의 상속자가 되리라고 하신 언약을 말한다.
믿음과 은혜의 관계
- Faith means trusting in another, not in one’s own efforts. Faith therefore corresponds exactly to grace, which involves trusting God’s gift of unmerited favor.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2164.

17절) 아브라함을 많은 민족의 조상으로 세우신 분은 바로 하나님이시다. 그분은 죽은 자를 살리시며 무로부터 유를 창조하시는 분이시다.
- Calls into existence the things that do not exist underscores the doctrine of creation ex nihilo or “out of nothing.” Before God created the universe (Gen. 1:1), only God existed, nothing else. Paul uses this general truth to affirm the great power of the God whom Abraham trusted: Abraham believed in a God who could raise the dead and summon into existence what did not exist (e.g., new life in Sarah’s womb).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2164.

바울은 본문을 통해서 몇가지 이야기를 하고 있다. 첫째는하나님의 무로부터의 창조(엑스 니힐로)이다. 두번째로 유대인들은 '죽은 자를 살리신다'를 이방인의 회심을 표현할때 사용했다. 세번째로 하나님께서 아브라함의 죽은몸과 사라의 태의 죽음속에 생명을 주심으로 이삭을 탄생케 하셨다. 네번째로 하나님은 예수님을 죽은자 가운데서 일르켜세우심으로 예수님의 죽음 몸에 생명을 주셨다.
- Paul probably intends four related ideas: (1) “Calls into being things that were not” alludes to God’s creating all things from nothing (ex nihilo; cf. Isa 41:4; 48:13). (2) Jews used the phrase “gives life to the dead” to refer to conversion from paganism (especially in the OT pseudepigrapha, Joseph and Asenath). (3) God gave “life” to the “dead” body of Abraham and the “dead” womb of Sarah in the miraculous birth of Isaac (v. 19). (4) God also gave “life” to the dead body of Jesus by raising him from the dead (v. 24).
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), 2299.

- Paul then described God in two ways. First, he is the one who is able to bring the dead to life. In the context of Abraham’s faith the reference is to the promise of God to Abraham that he and Sarah would bear a child in their old age (Gen 17:15–21; 18:11–14).66 The ability of God to quicken the dead is seen in its clearest light in the resurrection of Jesus (note vv. 24–25). God also is portrayed as the one who calls into existence things that are not. The immediate reference could be to the calling into existence of the child Isaac yet unborn at that time. The neuter plural participles, however, suggest a broader context. The point is not that God speaks of things that do not exist as though they did but that he speaks the nonexistent into existence (Heb 11:3; 2 Pet 3:5).67 By definition the Creator brings into existence all that is from that which never was. Anything less than that would be adaptation rather than creation.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 128.



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9 Is this blessing then only for athe circumcised, or also for the uncircumcised? bFor we say that faith was counted to Abraham as righteousness. 10 How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. 11 cHe received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was dto make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, 12 and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 4:9–12.

본문의 이야기는 창 17:11에서 언약의 증표로 할례를 행한 것을 매개로 한다. 그런데 이는 그가 믿음으로 의롭다하심을 받은 이후에 행해진 것이다. 그러므로 유대인들은 할례를 의롭다 칭함을 받는 필수 요건으로 생각했지만 엄밀하게 말해서 바울은 아브라함의 예를 들면서 할례는 하나님께 속하기 위한 필수 조건은 아니다라고 말하고 있는 것이다.
- The argument of this brief paragraph rests on simple chronology: God instituted the rite of circumcision as a “sign of the covenant” (Gen 17:11) at least 13 years (29 years in Jewish tradition) after God accepted Abraham because of his faith (Gal 3:15–18). Abraham, then, is qualified to be the “father of all who believe” (v. 11): both Gentiles who come to faith without being circumcised and Jews who believe while being circumcised.
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), 2298–2299.

9-10절) 본문은 앞절에 등장하는 다윗이 말하는 복과 연관되어진다. 그래서 그 질문은 이렇다.
그렇다면 이 복이 오직 할례자들에게냐 혹은 무할레자들에게도냐? 그런데 창 15:6에서 보는대로 아브라함에게는 그 믿음이 의로 여겨졌다.  그런데 아브라함의 믿음이 의로 여겨진것은 무할례시에 이루어진 것이 분명하다.
1세기 랍비들은 시편 32편의 내용은 배타적으로 유대인들에게만 적용된다라고 말했지만 바울은 이 주장을 창 15:6을 근거로 반대하고 있는 것이다. 그리고 나아가서 의롭다 칭하을 받는 것이 할례 전인가 후인가를 질문하고 있다. 만약에 할례가 칭의의 근거가 된다면 유대인들의 주장으 옳다. 하지만 그렇지 않다면, 무할례시에 아브라함이 의롭다 칭함을 받은 것이라면, 할례와 칭의가 직접적인 관계가 없다면 유대인들의 주장은 힘을 잃게 된다. 바울은 분명하게 할례와 무관하게 하나님의 의롭다하심이 아브라함에게 있었다고 증거한다. 아브라함이 하갈을 통해 이스마엘을 낳은 때가 86세이고 할례를 받은 시점이 99세이다. 이 중간 어느 시점에 의롭다 하심을 받은 것이다.
- Here Psalm 32:1–2 (Rom 4:7–8) is interpreted via Genesis 15:6; that is, the basis of forgiveness is faith. Cranfield (1975:234–35) points out that the first-century rabbis applied Psalm 32 exclusively to the Jewish people, but Paul rejects this interpretation by appealing to Genesis 15:6. He then applies this point to circumcision by asking a further question (v. 10), Was this righteousness credited after he was circumcised, or before? If it was after, then it came by the works of the law and the Jewish system was correct. If before, then Abraham’s faith was the initiating mechanism and Christianity was correct. Paul’s answer is clear and forceful: It was not after, but before! History certainly bore this out—his faith is credited for righteousness anywhere from thirteen years (he is eighty-six in Gen 16:16 and ninety-nine in Gen 17:1) to twenty-nine years (stated by the rabbis) before his circumcision (Gen 17:23–24).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 111.

11-12절) 아브라함이 할례를 받은 것은 무할례시에 그의 믿음으로 된 의를 인친 것으로 이를 통해서 그는 무할례자로서 모든 믿는 자의 조상이 되었다. 그로 말미암아 무할례자들도 의로 여기심을 얻게 하신 것이다. 뿐만 아니라 할례자들의 조상이 되었는데 이는 할례를 받은 자 뿐만 아니라 우리 아버지 아브라함이 할례를 받기 전에 걸었던 믿음의 길을 따르는 모든 자를 말하는 것이다.
본문의 표는 표시, 특별히 보여주기 위한 상처나 흔적을 말한다. 아브라함이 하나님을 신뢰하는 것때문에 하나님께서 아브라함을 의로 여겨 받아주셨다는 것을 증명하기 위한 표, 사인을 할례로 주신 것이다.
이 할례 자체는 어떤 마법적인 힘을 가지고 있지 않다. 이는 단지 하나님과 인간사이에 언약을 확증하는 의식일 뿐이다. 그 언약은 할례가 아니라 순종을 통해서 유지된다. 할례와 비슷하게 여겨지는 것이 신약에 와서 세례이다. 만약 할례 자체로 하나님과 인간사이의 관계를 변경시키는 것이 불가능하다면 이와 동일하게 세례도 그러하다. 이어 바룰은유대인이나 이방인이나 의롭게 되어지는 유일한 길은 바로 믿음이라고 결론짓는다. 하나님은 그들의 인종이나 종교적인 배경에 관계없이 그들의 믿음을 하나님께 두는 모든 사람의 아버지이시다. 하나님의 계시를 소유하는 것은 신앙의 삶을 떠나서는 중요하지 않습니다. 행동은 신앙의 실제를 제시합니다. 사람들은 행동에 대한 교리를 높이는 치명적인 경향이 있습니다. 하나님의 구속 활동에서 계시된 하나님의 성품에 대한 포괄적이고 분명한 지식이 매우 중요함에도 불구하고 그 지식이 삶을 변혁시키지 못한다면 우리는 아브라함이 우리의 조상이라고 주장할 수 없습니다.
- Circumcision itself possessed no   p 126  magical power. It was merely a ceremonial rite that witnessed to a covenant between God and humans. The covenant was maintained by obedience, not by circumcision, the sign of that covenant (cf. Gen 18:19; 22:18; 26:4–5). Those who consider baptism as the New Testament equivalent of circumcision should take note that the comparison undermines, rather than supports, any doctrine of baptismal regeneration. If circumcision by itself was powerless to alter a person’s relationship to God, the same would be true of its counterpart baptism.
Paul concluded that for Jew and Gentile alike there is only one way to be justified, and that is the way of faith.57 God is the Father of all who place their trust in him regardless of their racial or religious background. To possess the revelation of God is of no ultimate importance apart from the walk of faith. Conduct demonstrates the reality of faith. People have a fatal tendency to elevate doctrine over behavior. Although a clear and comprehensive knowledge of the nature of God as revealed in his redemptive activity is of great importance, one cannot claim to have Abraham as father to say nothing of the God of Abraham unless that knowledge transforms life.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 125–126.

모세 언약과 아브라함 언약을 함께 고려하며 바울 자신의 논지를 펼치고 있다. 믿음이 율법에 선행한다는 것이다. 아브라함 자신이 할례를 받기 전에 이미 의롭다 칭함을 받은 것이다. 이 할례는 유익한 것이기는 하지만 언약에 있어서 핵심은 아니다.
유대인들은 자신들이 아브라함의 자손이라고, 율법을 받은 자들이라고 자랑한다. 오직 유대교로 개종한 이방인들만아 아브라함의 자손이 될 수 있다고 주장했다. 하지만 여기서 바울은 매우 파격적인 주장을 하는 것이다. 유대인이 되는 증표라고 여겼던 할례와 무관하게 믿음으로 의롭다 칭함을 받을 수 있다고 주장한 것이다. 그러므로 이방인들은 율법이나 할례와 관계없이 오직 믿음을 통해서 아브라함의 자손이 될 수 있어던 것이다. 아브라함에게 적용되어진 원리 그대로 이방인들에게 적용한 것이다. 의롭다 칭함을 받는 것은 결코 인간의 행위로 얻을 수 없다. 오직 하나님께서 그분의 은혜의 선물로 주시는 것이다. 이처럼 유대인이나 이방인이나 오직 그리스도의 희생을 통해 믿음으로 동일하게 하나님 앞에 서게 된 것이다.
The rest of this section (4:11–12)* details two interconnected purposes for the faith of Abraham that led to righteousness. Paul could have subsumed them under one statement that Abraham was the father of all who believe, Jew and Gentile alike. But instead Paul separates them into two sections for emphasis. First, Abraham’s faith happened so that he might be the father of all who believe but have not been circumcised. Since Abraham was justified by faith, he was the father of all who are justified by faith. Circumcision is not necessary for faith. The Jewish people had long claimed that they were the chosen people because Abraham was their father; they were willing to call Gentiles his children only so long as these Gentiles became Jewish proselytes. But Paul is making a more radical claim. Since Abraham was justified by faith apart from circumcision, he is also the father of all who are justified by faith. Thus the Gentiles are his children apart from the law and apart from circumcision. The result (so Cranfield 1975; Käsemann 1980; Moo 1996; contra Barrett 1957 and Dunn 1988a, who take it as purpose) is that righteousness is credited to the Gentiles in the same way that it was credited to Abraham. Righteousness cannot be earned by one’s deeds, only given by God as his grace-gift. In that sense both Jews and Gentiles stand equally before God, and the sole basis is faith in the atoning sacrifice of Christ.
The second aspect of Abraham’s heritage concerns the Jewish people themselves. Abraham is also father of the circumcised. But here is the twist. It is no longer based on ancestry or legal observance but can be experienced only when they walk in the footsteps of the faith that our father Abraham had before he was circumcised. Since circumcision is one of the “works of the law,” it can no longer provide assurance of being a member of the covenant people. Since the Messiah has arrived, only faith in him can suffice. To prove the necessity of this, Paul has appealed in this chapter to the model of Abraham, who was declared righteous on the basis of his faith before he was circumcised. Faith precedes circumcision both historically and spiritually. So the biblical model, Paul argues, is one of faith rather than works.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 112–113.


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롬 3:25-26 하나님의 의로우심의 완성인 십자가  (0) 2018.03.09
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4 What then shall we say was gained by Abraham, tour forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but unot before God. 3 For what does the Scripture say? v“Abraham believed God, and it was counted to him as righteousness.” 4 Now wto the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but xbelieves in2 him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
7  y“Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
8  blessed is the man against whom the Lord will not zcount his sin.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 4:1–8.

4장에 대한 전반적인 설명
- Righteousness by Faith Alone: The Model of Abraham (4:1–25)  Have you ever tried to convince people to change their minds when they were absolutely sure they were right? There is no more difficult thing to do. You have made all the right arguments, and still they are intractable. You know the type: “My mind is made up; don’t convince me with facts!” All you can do is use an illustration, the kind of example that demonstrates the truth and shows absolutely why they must change their minds. This is what Paul does in chapter 4. He has established the inadequacy of the law to produce salvation and the centrality of Christ’s atoning death as the only basis of justification (3:21–26). He has also proven that works play no part in the experience of salvation and that righteousness comes by faith alone (3:27–31). Jew and Gentile alike come to God via faith (3:29–30), but this establishes the law rather than nullifying it (3:31).
Now in chapter 4 Paul provides an “apologetic theology” (so Guerra 1988:251–52) when he anchors this truth in salvation-history by showing that this was the way by which Abraham was made right with God as well. Abraham was looked upon as the “father” of the Jewish nation and so was the natural choice for this section. Not only was Abraham justified by faith (4:3), but because that faith preceded circumcision and the law, he is the father of all who believe (4:11–12), the Gentile as well as the Jew. In one sense all of this chapter is Paul’s exposition of Genesis 15:6, “Abraham believed God, and it was credited to him as righteousness” (4:3). The primary terms in the chapter are believed (vv. 3, 5 [niv, trusts], 11, 17, 18, 24), its cognate faith (vv. 5, 9, 11, 12, 13, 14, 16, 19, 20) and credited (vv. 3, 4, 5, 6, 8 [niv, count against], 9, 10, 11, 22, 23, 24). Parker points out (2000:59):
Romans 4 is thus not a stand-alone text describing an important historical precursor, but the heart of the subject matter of which Paul writes.… The rhetoric thus leads readers via Abraham from the meaning of Jesus Christ for the universal crisis of human faith and unbelief to understand how they are personally implicated in the way of faith revealed in Jesus the Christ. Romans 4 is thus the hinge joining the general description of the human condition and faith with the believer’s personal situation.*
There are five parts to this chapter: (1) 4:1–8 explains how Genesis 15:6 means that Abraham was justified by faith apart from works. To prove this Paul also appeals to David (4:6–8), who pointed out in Psalm 32:1–2 that forgiveness is a gracious act of God (thus not earned by works). (2) 4:9–12 shows that Abraham was justified before he was circumcised and therefore is the father of all who have faith, Gentile as well as Jew. (3) 4:13–17 demonstrates that there was no human merit in Abraham receiving the promise but only the righteousness that comes by faith. All who experience God’s grace through faith are the seed of Abraham. (4) 4:18–22 returns to the first part, explicating the significance of Abraham believing God from the standpoint of his faith shown at the birth of Isaac. (5) 4:23–25 concludes the argument by applying credited to him as righteousness to all of us who believe and for whom Christ died.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 104–106.

하나님 앞에서 아브라함은 아무것도 자랑할 것이없다. 왜냐하면 하나님 앞에서 그의 상태는 그가 어떤 노력을 해서 얻은 것이 아니라 그의 믿음의 반응에 대한 하나님의 선물이기 때문이다.
본문에서 아브라함과 다윗의 예를 들어서 믿음으로 말미암는 칭의에 대해서 이야기한다. 이처럼 하나님 앞에서 의롭다 하심을 얻는 것과 죄 사함을 받는 것은 모두 하나님이 주시는 은혜의 선물이다.
4장에서는 구약의 내용을 증거로 믿음으로 의롭게 되어지는 것에 대해서 증거하고 있다. 예수님 당시의 유대인들을 아브라함을 행위로 말미암아 의롭다함을 받은 첫번재 인물로 여기고 있었다. 약 2:21에서 이를 이렇게 증거한다.
"약 2:21  우리 조상 아브라함이 그 아들 이삭을 제단에 바칠 때에 행함으로 의롭다 하심을 받은 것이 아니냐"
이처럼 바울은 당시 사람들이 가지고 있던 생각을 깨뜨리고 있는 것이다.
- Chapter 4 serves as clear proof that the principle of justification by faith apart from works of any kind was in fact the principle operative in the Old Testament. It was not some new doctrine Paul brought onto the scene.32 He asked his readers to consider what could be learned from the experience of Abraham, the great patriarch of the Jewish nation.33 What did he discover?34 The Jews of Jesus’ day considered Abraham the primary example of justification by works. The apostle James could ask without fear of rebuttal, “Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?” (Jas 2:21). So the claim that God accepts people on the   p 122  basis of personal trust rather than adherence to the law seems to run counter to the principle in force with Abraham.35
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 121–122.

이처럼 바울과 야고보는 같은 내용속에서 서로 다른 결론을 내리고 있다. 야고보는 사람이 믿음으로만이 아니라 행위로 의롭다 하심을 받는다라고 말하고 있다. 바울은 지금 율법을 순종하는 것에 대해 심한 강조를 하는 유대인들로부터 영향을 받은 이들을 향해서  이 이 내용을  기록하고 있는 것이다. 그들은 하나님의 의롭다 하심은 오직 믿음으로만 받는 다는 것을 알아야 했다. 야고보는 구원하는 믿음은 반드시 행동으로 드러나야 한다는 사실을 잊고 있는 이들을 향해서 쓰고 있는 것이다. 그러므로 바울은 아브라함이 자손에 대한 하나님의 약속을 믿었을때 의롭게 되었다는 것이고 야고보의 경우에는 아브라함이 그의 아들을 제단에 바칠때 믿음이 확증되었다는 것이다. 바울은 칭의의 근거에 관심을 가졌다면 야고보는 그것의 실제적인 표현에 관심을 가졌다고 볼 수 있다
- James employed the same verse to support what appears to be an opposite conclusion. After citing the Genesis text James added, “You see that a person is justified by what he does and not by faith alone” (Jas 2:24). Context explains the apparent discrepancy. Paul wrote to those deeply influenced by the Jewish emphasis on observance of the law. They needed to learn that the righteousness of God can be received only through faith. James spoke to those who tended to forget that saving faith must of necessity express itself in action. For Paul, Abraham was credited with righteousness when he believed God’s promise of an offspring. For James that faith was confirmed when Abraham offered his   p 123  son on the altar. Paul was concerned with the basis for justification; James, with its practical expression in conduct.41
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 122–123.

1절) 아브라함은 유대인들에게 육신으로는 조상이며 동시에 신앙으로는 믿음의 믿음의 조상이다.
- Since Abraham was the father of the Jewish nation and was looked upon by them as being completely acceptable in God’s sight, it will strengthen Paul’s argument to point out that Abraham was put right with God through faith, rather than through obedience to the Law.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 73.

3절) 3절은 이전 구절로부터 계속해서 논쟁이 지속된다는 것을 보여주는 분사로 시작된다. "성경이 말하고 있기 때문에" 혹은 "그가 자랑할 수 없는 이유는 성경이 말하는 것이다."
아브라함이 하나님을 믿음으로 바로 그 믿음이 하나님에게 의로 여겨진 것이다. 여기서의 믿음은 바로 하나님을 신뢰하는 믿음이다.
창세기 15장은 아브라함이 하나님으로부터 하늘의 별과같이 많은 후손을 얻게 될 것이라는 비전을 받고 있다. 이러한 하나님의 약속 비전을 믿자 하나님께서 이를 그의 의로 여기셨다. 그리고 이후 7-21에는 하나님과 아브라함이 언약을 맺는 장면이 등장한다.
하나님의 계시에 대한 인간의 올바른 반응으로 믿음이 전제되어 있다. 위기 상황에서는 그것이 때로는 믿음으로 또는 믿음의 부족으로 드러난다.
- In Genesis 15 Abraham is given a vision by God in which he is promised an heir through whom he will have as many offspring as there are stars in the sky (Gen 15:1–5), and in spite of being old it says “Abram believed the Lord,” resulting not only in righteousness but in the Abrahamic covenant (Gen 15:7–21). Wenham (1987:329) says that rather than being peripheral to Old Testament theology, “faith is presupposed everywhere as the correct response of man to God’s revelation. It is in crisis situations that faith or the lack of it is revealed, and therefore commented on, e.g., Isa 7:9; Jon 3:5; Ps 78:22, 32.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 107.
유대인들에게 있어서 아브라함은 하나님의 율법을 지키고 순종한 인물로 여겨진다. 그의 믿음은 칭찬 받을만한 행위로 여겨진다. 그럼에도 불구하고 바울은 믿음은 행위가 아니라 오직 하나님을 신뢰함을 의미한다라고 강조한다.

4-5절) 본문은 비유는 일상의 삶으로부터 나오는 예시이다. 일한 사람이 그의 삯으로 보수를 받는 것은 당연한 것이다. 이것을 선물로 여기지 않는다.
- Paul was not necessarily speaking of Abraham in vv. 4–8. That alleviates the necessity of explaining in what sense it could be said that the patriarch did not work. The verses constitute a general statement that compares believing with working as the basis for justification. When people work, their wages come not as gifts but because they have earned them. The spiritual realm, however, is different. In this case those who do not work but believe are regarded by God as righteous. Rather than attempting to earn God’s favor by meritorious deeds, they simply trust.42 They are accepted by God as righteous because of their faith. God is under no obligation to pronounce righteous those who would earn his favor by working. Righteousness is a gift. God freely gives it43 to those who believe. The disparity between legalism and grace is seen most clearly in the way God grants a right standing to people of faith.
Paul’s designation of God as one who “justifies the wicked”44 would come as a shock to his Jewish readers. In Exod 23:7 God says, “I will not acquit the guilty,” and in Prov 17:15 we learn that he “detests” the practice of acquitting the guilty when carried out by others (cf. Prov 24:24; Isa 5:23). The paradoxical phrase, however, is in keeping with the remarkable fact that a holy God accepts as righteous unholy people on the basis of absolutely nothing but faith.45 F. F. Bruce comments that God, who alone does great wonders, created the universe from nothing (1:19–20), calls the dead to life (4:17), and justifies the ungodly, “the greatest of all his wonders.”46
  p 124  To reinforce his point, Paul turned to David. Moule sees in the linking of Abraham and David an illustration of the truth that all stand unworthy before God. David was guilty of adultery and the death of a loyal follower while Abraham was known for his obedience. The conduct of neither merited God’s favor.47 David spoke of the blessedness of the person reckoned by God as righteous apart from works (vv. 6–8). In Psalm 32 (a penitential psalm) David tells of the blessedness48 of those whose violations of the law49 are forgiven and whose sins have been put out of sight (vv. 1–2).50 David wrote out of his own experience. His errant behavior with Bathsheba and Uriah resulted in sorrow and remorse (see Ps 51). The forgiveness that followed relieved an enormous burden of guilt. Although it is unnecessary to sin in order to grasp fully the wonder of God’s forgiveness, those who have been forgiven the most often love the most. To Simon the Pharisee, who complained about the woman who wept at Jesus’ feet, Jesus said: “I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little” (Luke 7:47).
The psalmist continued, “Blessed is the man whose sin the Lord will never count against him.”51 Those who have put their faith in God are completely forgiven of their sin. Nothing can be brought up for which provision has not already been made. Believers are the most fortunate people imaginable because the question of their sin has been settled forever. “As far as the east is from the west, so far has he removed our transgressions from us” (Ps 103:12). Guilt dogs the steps of the unbeliever, but forgiveness is the sweet reward of those who trust in God.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 123–124.

바울은 지금 아브라함과 다윗의 예로 칭의가 행위가 아니라 믿음으로부터 온 하나님의 선물임을 설명하고 있다. 이 둘을 예로 든 것은 아바르함의 경우에 율법을 순종한 인물이라면 다윗은 간음을 하고 층신을 죽인 범죄를 저지른 사람이다. 이 두 행위 모두 하나님 앞에 의롭다 하심을 받을 자격이 없다는 것이다. 다윗은 엄청난 슬픔과 자괴감 속에서 하나님의 죄사함을 경험한다.
십자가가 없다면 부정한 이들을 의롭다 칭하는 것은 부정한 것이 될 것이고 비 도덕적인 것이 될 것이기에 이는 불가능한 것이다. 경건하지 아니한 자를 의롭다하시는 이유는 그리스도께서 불의한 자들을 위하여 죽으셨기 때문이다. 예수님께서 그분의 피를 흘리셨기때문에 하나님께서 불의한 자들을 의롭다 칭하시는 것이 가능하다.
- Without the cross the justification of the unjust would be unjustified, immoral, and therefore impossible. The only reason God “justifies the wicked” (4:5) is that “Christ died for the wicked” (5:6, reb). Because he shed his blood (25) in a sacrificial death for us sinners, God is able justly to justify the unjust.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 109.

6-8절) 유대의 랍비들은 두 구절에 같은 단어가 사용된 구절들에 대해서 같은 주해의 방법을 사용한다. 두번째 구절에서는 첫번째 구절을 해석하는데 사용했던 방법을 다시 사용하는 것은 일반적이다. 본문에서  3, 4, 5, 6절에서 모두 여겨지다(accepted, regarded as, take into account, 로기조마이)라는 단어가 사용되었다. 바울은 창세기 15:6에서 이제 시펴 32편 본문을 인용함으로 자신의 주장이 성경에 기반한다는 것을 강조할 뿐만 아니라 이를 더욱 정교하게 주장하고 있는 것이다. 바울은 시편을 통해서 복있는 사람은 바로 어떤 행위로가 아니라 죄사함을 받고 그의 죄가 가리워진 사람이고 주께서 그 죄를 인정하지 않을 사람이라고 말하고 있다.
7절에서는 불법(율법을 범함), '아노미아'가 용서함을 받고 죄, '하말티아'가 가리어짐을 받은 사람이 볻이 있다라고 말한다. 


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27 oThen what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith papart from works of the law. 29 Or qis God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since rGod is one—who will justify the circumcised by faith and sthe uncircumcised through faith. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 3:27–31.

그리스도의 죽음으로 인간이 구원과 관련해서 자랑할 모든 가능성은 제거되었다.
Building on the centrality of faith in 3:22, 25, 26, Paul now highlights the necessity of faith for experiencing justification (for the meaning of the term, see 3:22). The term occurs four more times in this section. Paul demonstrates how justification by faith removes any possibility of boasting (v. 27) and then points out that justification can only occur by faith and not by observing the law (v. 28)*. Therefore God is the God of the Gentile as well as of the Jew (vv. 29–30). Finally, Paul points out that the centrality of faith establishes rather than nullifies the law (v. 31). The question-answer format of diatribe, used in 2:1–3:5, continues in this section.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 100.

27절) 하나님께서 당신의 아들을 화목제물로 주심으로 값없이 우리를 의롭다고 하셨다. 이는 우리의 어떠한 노력이나 행위로 된 것이 아니라 오직 믿음을 통해서 이루어진 것이다. 그런즉 자랑할 것이 없다. 본문에서 사용된 법이라는 표현은 구약의 율법을 받는다기 보다는 원리, 원칙이라는 의미로 해석하는 것이 더욱 좋다. 무슨 원리, 원칙이나 행위를 통해서가 아니라 오직 믿음의 원칙으로만 자랑할 수 있다는 것이다.
본문은 두가지 질문을 연속해서 던지고 있다. 먼저는 자랑할 것이 있느냐? 이것에 대해서 있을 수가 없다라고 강력하게 부정하고 나아가서 그렇다면 어떤 종류의 법(노모스-원리)이나 행위의 법(에르곤-의무)이냐라고 구체적으로 묻는다. 이에 대해서 믿음의 법, 믿음의 원리로만 그낭하다라고 말한다. 
- Even with the restructuring of verse 27, which is necessary to make the Greek text intelligible in English, considerable further restructuring may be required in some languages, especially in those which do not employ rhetorical questions together with answers. When questions and answers are excluded as a rhetorical device, one may translate as follows: “There is therefore nothing that a person may boast about, and the reason for this is that he is not put right with God because he obeys the law but simply because he believes.” Even in instances where questions and answers may be employed in this very effective rhetorical structure of verse 27, it may be necessary to somewhat expand some of the expressions—for example, “What then can a man boast about? He can boast about nothing. Why can’t he boast? Can he not boast because he obeys the Law and is in this way put right with God? No, indeed, he cannot, since he is put right with God not by obeying the Law but because he believes.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 70.

28절) 사람이 의롭다 하심을 얻는 것은 율법의 행위가 아니라 믿음으로 되는 것이다.
- So Paul now draws his conclusion. Since faith rather than works predominates in the new covenant, justification (see 3:24) is now entirely by faith,* and so righteousness is now attained apart from observing the law (v. 28). This has already been said in 3:20, which made it clear that the true purpose of the law is to make one “conscious of sin” rather than to solve the sin problem. This is made even more explicit in Gal 2:16, “a man is not justified by observing the law but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.” In Gal 2:21 Paul adds, “if righteousness could be gained through the law, Christ died for nothing!” So it is clear that works have no part in the process of justification (cf. Eph 2:8–9).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 101–102.

29절) 바울이 앞서 27절에 "자랑할 것이 있느냐?라는 질문에 대해서 두가지 대답을 한다. 먼저는 사람이 율법의 명령을 행함으로가 아니라 오직 믿음을 통해서만 하나님앞에 의롭다 하심을 얻는 것이다라고 말했고 두번째로 29절에서 하나님은 유대인들의 하나님 일뿐아니라 이방인의 하나님이시다라고 대답한다. 그렇기에 자랑할 것이 없다는 것이다. 유대인들은 하나님의 선민으로 하나님이 자신들만의 하나님이시기를 원했다. 하지만 하나님은 유일하신 분으로 온 세계의 하나님이시기에 자랑할 것이 없는 것이다.
- It is important to point out that the argument here is a continuation of the one begun in verse 27. To Paul’s question (What, then, can we boast about?) two answers are given. Paul says a man has nothing to boast about because (1) a man is put right with God only through faith, and not by doing what the Law commands; and (2) God is not only the God of the Jews, but he is also the God of the Gentiles.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 70.

유대인이나 헬라인이나 모두 죄인으로 하나님앞에 은혜가 필요한 존재로 똑같이 서 있는 것이다. 또한 이 둘은 똑같은 방법으로, 믿음으로 말미암아 구원을 얻게 된다. 만약에 행위가 구원의 기초가 된다면 하나님은 유대인들의 하나님이 되는 것이다. 하지만 이 둘 모두 믿음으로 구원을 받기에 하나님앞에서 동일하다.
- Thus Paul anchors this in the Jewish Shema or creed, “The Lord our God, the Lord is one” (Deut 6:4). So if there is only one God, then he must also be the God of the Gentiles. The belief that there was only one God was the heart of Judaism, but the Jews thought that he only had a true relationship with his chosen people. Gentiles could only come to God by accepting the Torah and the Jewish religion. But now a salvation-historical change has occurred. Relationship with God is based no longer on Torah but on faith in the Son of God. Therefore Gentiles now have equal access to salvation and therefore to God. In one sense Paul’s argument would be accepted by most Jewish readers in his own day. God was the God of all. It was the implications for Jewish particularism that were the problem, and that was where the redemption established by Christ made the difference. Christ died for all, so the Gentile is just as acceptable as the Jew to God. Moreover, since the Jew is just as guilty of sin as the Gentile (2:1–3:8), all stand equally before the judgment seat of God, and the atoning sacrifice of Christ is just as efficacious for both groups.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 102–103.

30절) 할례자나 무할례자나 모두 오직 믿음으로 말미암아 의롭다라고 하시는 분은 하나님 한분 이시다. 이 유일신 사상은 구약과 신약에 걸쳐서 기독교가 주장하는 매우 중요한 요소이다.
 - Paul argues that the central Jewish confession in the “oneness” of God, the “Shema” (Deut 6:4; cf. 1 Cor 8:4; Gal 3:20; Jas 2:19), means that Gentiles and Jews have access to this one God—and on the same basis: by faith.
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), 2298.
본문에서 바울은 할례자들도 믿음으로 말미암아 무할례자도 믿음으로 말미암아라고 표현하면서 할례자들에게는 by faith, 무할례자들에게는 through faith라고 표현한다.

31절) 믿음을 통한 칭의는 율법을 파기하는 것이 아니라 그것을 굳게 세운다. 바울은 지금 율법 폐기론자들과 율법주의자들과 동시에 싸우고 있는 것이다.
본문은 믿음으로 말미암아 율법이 무효화되느냐라고 묻고 있다. 이에 대해서 강력하게 그럴수 없느니라라고 대답한다.
- Justification by faith does not nullify the law but establishes it. That is, the law itself points to the fact that human obedience to the law cannot save and that righteousness can be achieved only through faith in Christ; Christ has achieved this righteousness on behalf of all who believe in him, through his perfect fulfillment of the law and his atoning death on the cross for the salvation of all who believe. When Paul says, “we uphold the law,” he also affirms the abiding moral norms of the law and thus anticipates the charge of antinomianism, to which he responds more fully in chs. 6 and 7.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2163.

바울은 율법은 죄를 깨닫고 심판하는 역할을 하며, 구약은 믿음을 통한 칭의를 증명한다고 주장한다. 또한 율법의 명령에 대한 요구(희생, 심판)이 우리를 대신해서 그리스도를 통해서 성취되었음을 가르치고 있다.
- Paul’s teaching may uphold the law by (1) reasserting its condemning function (vv. 19–20), (2) insisting that the OT testifies to justification by faith (v. 21; see Gen 15:6; cf. Rom 4), or (3) maintaining the need for the law’s commands to be fulfilled—by Christ, our representative (v. 25; see 8:4).
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), 2298.
How then can he say that this upholds the law?
1. Some (Käsemann 1980; Wilckens 1978) argue that we must see law here in another light, perhaps as referring to the law as testifying to the validity of faith (seen in “the law of faith” in v. 27 as well as in the emphasis on Abraham and David testifying to the priority of faith in chap. 4 below). While this is attractive, it is not likely because in chapters 3–4 it is the Scriptures as a whole that testify, and “the law” does not equate with Scripture as a whole (see “the Law and the Prophets” in 3:21 and “Scripture” in 4:3). In this context the law refers to the Mosaic ordinances, and they are not really pictured as witnessing here.
2. Some (Grundmann 1971:649) believe that the law is seen as convicting sinners of sin and therefore as pointing the way to the necessity of faith, as seen in the statement of 3:19 that through the law “every mouth may be silenced and the whole world held accountable to God.” This interpretation also makes sense, but again it does not fit the emphases of verses 27–31. The convicting power of the law is missing from this particular section.
3. The most likely view (Fitzmyer 1993b; Stott 1994; Moo 1996; Schreiner 1998) states that this refers to the commands of the Mosaic law. Elsewhere, Paul equates faith in Christ with the fulfillment of the law (Rom 8:4; cf. 13:8–10). This is also in keeping with Jesus’ statement that he has “not come to abolish [the Law and the Prophets] but to fulfill them” (Mt 5:17–20). In Christ the whole law has not been nullified but fulfilled, so in turning to Christ in faith, we actually keep the law in its entirety. Paul is countering a common Jewish argument that in the Christian system of salvation the law is destroyed.
It is impossible to overstate the importance of faith as the only basis of knowing God. Tragically, far too many will experience Matthew 7:22–23: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ ” Works will never suffice to produce salvation. We can never earn eternal life. This theme will carry over into chapter 4.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 103–104.

행함은 구원을 이루어내지 못한다. 우리의 노력으로는 영생을 결코 얻을 수 없다. 이 주제는 이제 4장과 연결된다. 


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25 whom God jput forward as ka propitiation lby his blood, to be received by faith. This was to show God’s righteousness, because in mhis divine forbearance he had passed over nformer sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 3:25–26.

25절) 하나님께서 예수를 그의 피로 믿음으로 말미암는 화목제물로 세우셨습니다. 이는 하나님의 의로우심을 나나태는 것입니다. 왜냐하면 하나님의 길이 참으심으로 이전의 죄를 간과하셨기 때문입니다.
본문에서 믿음으로를 어떻게 해석하느냐가 다양하다.
(롬 3:25, 개정) 『이 예수를 하나님이 그의 피로써 믿음으로 말미암는 화목제물로 세우셨으니 이는 하나님께서 길이 참으시는 중에 전에 지은 죄를 간과하심으로 자기의 의로우심을 나타내려 하심이니』
(롬 3:25, 개역) 『이 예수를 하나님이 그의 피로 인하여 믿음으로 말미암는 화목제물로 세우셨으니 이는 하나님께서 길이 참으시는 중에 전에 지은 죄를 간과하심으로 자기의 의로우심을 나타내려 하심이니』
(롬 3:25, 새번역) 『하나님께서는 이 예수를 속죄제물로 내주셨습니다. 그것은 그의 피를 믿을 때에 유효합니다. 하나님께서 이렇게 하신 것은, 사람들이 이제까지 지은 죄를 너그럽게 보아주심으로써 자기의 의를 나타내시려는 것이었습니다.』
(롬 3:25, 바른) 『하나님께서 이 예수님을 그분의 피를 믿음으로 말미암는 속죄 제물로 세우셨으니, 이는 하나님께서 오래 참으시며 이전에 지은 죄를 간과하시어 자신의 의를 나타내시려는 것이다.』
(롬 3:25, 쉬운) 『하나님께서 예수님을 화목 제물로 내어 주셨으며, 누구든지 예수님의 피를 믿음으로 죄를 용서받게 됩니다. 하나님은 이전에 살았던 사람들이 지은 죄에 대해 오래 참으심으로 심판하지 않으셨습니다. 이렇게 하여 하나님께서는 그분의 의로우심을 보이셨습니다.』
(Rm 3:25, NIV11) 『God presented Christ as a sacrifice of atonement,* through the shedding of his blood - to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished - / *The Greek for sacrifice of atonement refers to the atonement cover on the ark of the covenant (see Lev. 16:15,16).』
(Rm 3:25, ESV) 『whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins.』
(롬 3:25, NASB) 『whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed;』
(Rm 3:25, NLT) 『For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past,』
(롬 3:25, KJV) 『Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;』

하나님의 거룩하심은 죄인을 사하심에 있어서 타협하지 않으신다. 그래서 예수의 피는 하나님의 진노를 화해시키거나 충족시키킨다. 본문속에서 화목제물로 번역된 단어는 propitiation으로 타셥, 화해, 중재를 의미한다. 그래서 어떤 학자들은 이 단어보다 expiation로 번역해야 한다고 주장한다. 이는 죄를 씻어냄이라는 의미이다. 하지만 본문의 화목제물은 단지 죄를 씻어내는 것의 의미 뿐만 아니라 하나님의 진노를 잠재우고 충족시키는 것으로도 해석할 수 있다. 하나님의 의로운 분노는 죄를 사하기 전에 반드시 화해, 해결되어야 한다. 그래서 하나님께서는 당신의 사랑하시는 아들을 보내심으로 죄룰 거부하는 하나님의 거룩한 분노를 충족시키신 것이다. 이것으로 하나님의 의로우심을 드러내신 것이다. 그런데 이 과정에서 의로우신 하나님이 이전 죄를 간과하실 수 있느냐는 질문이 제기된다. 다른 말로 하면 완전히 거룩하신 하나님이 어떻게 즉각적으로 인간을 심판하지 않으시고 참으시는가 말이다. 바울의 대답은 바로 하나님께서 십자가의 예수를 바라보셨다는 것이다. 십자가에서 예수는 죄인들을 위하여 죽으셨고 죄가 만들어내는 죄책에 대해서 완전한 지불을 하셨다.
이 십가가는 바로 하나님의 공의와 사랑이 만나는 지점이다. 죄로 죽을 수 밖에 없는 우리들을 길이 참으신 것은 바로 예수의 십자가 때문이었다.
- Jesus’ blood “propitiated” or satisfied God’s wrath (1:18), so that his holiness was not compromised in forgiving sinners. Some scholars have argued that the word propitiation should be translated expiation (the wiping away of sin), but the word cannot be restricted to the wiping away of sins as it also refers to the satisfaction or appeasement of God’s wrath, turning it to favor (cf. note on John 18:11). God’s righteous anger needed to be appeased before sin could be forgiven, and God in his love sent his Son (who offered himself willingly) to satisfy God’s holy anger against sin. In this way God demonstrated his righteousness, which here refers particularly to his holiness and justice. God’s justice was called into question because in his patience he had overlooked former sins. In other words, how could God as the utterly Holy One tolerate human sin without inflicting full punishment on human beings immediately? Paul’s answer is that God looked forward to the cross of Christ where the full payment for the guilt of sin would be made, where Christ would die in the place of sinners. In the OT, propitiation (or the complete satisfaction of the wrath of God) is symbolically foreshadowed in several incidents: e.g., Ex. 32:11–14; Num. 25:8, 11; Josh. 7:25–26.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2163.

- At the heart of the discussion is whether the term means “propitiation” (an appeasing of wrath) or   p 117  “expiation” (a covering for sin).17
Some scholars feel that since the appeasing of divine wrath is a pagan concept, it would not be appropriate to apply it to the God of the Judeo-Christian faith. Morris, a major proponent of the view that propitiation is the correct understanding, presents two major reasons for rejecting the arguments of those with that position: (1) the meaning of the word (“the removal of wrath”) and (2) the context (1:18–3:20) show that all are sinners and under the wrath of God. And if the term does not mean the removal of wrath, everyone is still under it.18 If the idea of the wrath of God does not necessarily carry with it any of the negative connotations of human anger, there should be no particular reason why the appeasing of divine wrath cannot be understood in the same way.
Although the term “propitiation” may not be the best translation, the Greek term is best understood as the placating of God’s wrath against sin.19 Thus Jesus Christ is the one set forth20 by God as a propitiatory sacrifice to be received through faith. That sacrifice involved the death of his Son.   p 118  Grammatically, “in his blood” may go with “sacrifice of atonement” or may complete the phrase “through faith.” Although the former probably is correct, in either case the meaning of the verse remains essentially the same.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 116–118.

본문의 화목제물은 '힐라스테리온'으로 속죄소, 시은좌를 말한다. 이것은 법궤를 덥는 뚜껑으로 지성소 안에 있는 것이다. 바로 이곳에서 대속죄일에 하나님께서 인간들의 죄를 속하셨다. 바로 십자가 위해서 주님께서 이 일을 이루신 것이다.
- Greek hilastērion, which refers to the “atonement cover” in Heb 9:5 and most of its occurrences in the Greek OT. This “atonement cover” was a plate that covered the ark of the covenant law in the inner sanctuary (the Most Holy Place) of the OT tabernacle. It figures prominently in the Day of Atonement ritual (Lev 16:2, 13–15) and came to signify the place where God deals with his people’s sins. Christ, on the cross, is now the final and definitive “place” where God deals with the sins of his people. As in the OT ritual, Christ’s sacrifice is propitiatory; i.e., it functions, among other things, to satisfy God’s wrath against sin (1:18; 2:5; 1 John 2:2).
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), 2297.

본문의 세우셨다라는 표현은 제공하다. 공개적으로 나타내다, 계획하다라는 의미이다. 또한 그의  피는 바로 예수님의 희생적인 죽음을 의미한다.
- “God offered Christ so that he would become the one by whom men’s sins are forgiven. Christ would do this by his death. By people’s faith in Christ they would experience forgiveness,” or “God offered Christ so that because Christ died he would cause men to have their sins forgiven; they would have their sins forgiven because they had faith in Christ.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 68.

26절) 이는 그분의 의로움을 지금 나타내려는 것입니다. 그래서 그분이 의로우시며 또한 예수를 믿는 자를 의롭다라고 하시는 분이심을 보여주려 하십니다.
예수의 희생 적 죽음, 십자가 사건을 통해서 하나님께서는 자신이 거룩하심, 의로우심을 타나내시고 동시에 예수를 믿는 죄인들 또한 의롭다고 하셨다. 십자가 위에서 하나님의 의와 인간의 의가 동일하게 성취된 것이다.
25절과 26절은 연결선 상에서 봐야 한다. 전에 지은 죄에 대해서는 간과하심으로 의로우심을 나타내셨고 이제는 십자가에서 그분의 의로우심을 나타내신 것이다.
- The redemptive work of God through his Son Christ Jesus is the most amazing event in the history of the universe. Never would such a plan have risen in the human mind. God brings a just sentence of death upon all, for all have sinned. He then provides a sinless sacrifice, his only Son, to atone for the unrighteousness of the wayward human race. From God’s standpoint forgiveness is freely offered. All that remains is for people to accept that forgiveness. The obligation is to believe, to trust in the redemptive work of Christ. The good news is good only to those who receive it. God offers his righteousness to those who will receive it, not as something to supplement their own good works but as a gift that alone can place them in a right standing with God.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 118.


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롬 3:13-18 하나님을 두려워하지 않는 이들  (0) 2018.03.05
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21 But now athe righteousness of God bhas been manifested apart from the law, although cthe Law and the Prophets bear witness to it— 22 the righteousness of God dthrough faith in Jesus Christ for all who believe. eFor there is no distinction: 23 for fall have sinned and fall short of the glory of God, 24 gand are justified hby his grace as a gift, ithrough the redemption that is in Christ Jesus, 

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:21–24.

21절) 그러나 이제는 율법외에 하나님의 그 의가 나타났다. 그 하나님의 의는 율법과 선지자들이 증거했던 것이다. 구약 성경은 바로 이 구원의 길을 선포, 예언하고 있는 것이다.(참고 1:2)
바울은 그리스도 안에서 하나님의 새로운 사역이 구약의 언약과 율법시대를 뛰어 넘어서 하나님의 계획안에 새로운 기초를 이루었다고 주장한다. 하지만 이것이 구약의 하나님의 일하심을 부정하거나 폐기하는 것이 아니라 이미 계속해서 증거를 받은 것임을 기억해야 한다. 무언가 새로운 것이 등장할때 이전 것의 폐기가 아니라 그 연장선 속에서 이루어지고 있음을 이야기한다.
하나님의 의는 아주 새로운 주제가 아니다.
- But now. With these two simple words, Paul conveys the incredibly good news that a new era, in which “the righteousness of God has been made known,” has begun. apart from the law … to which the Law and the Prophets testify. In a balance typical of Romans, Paul insists that God’s new work in Christ breaks new ground in God’s plan (it moves beyond the era of the old covenant and its law) but is what God has all along planned to do (the whole OT testifies to it).
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), 2297.
'그러나 이제는' 바울은 항상 하나님께서 인간을 하나님 자신과 함께 있게 하시는 방법을 계시하시기 전과 후로 나눈다. 이것의 구체적 계시가 바로 예수 그리스도의 성육신, 탄생과 십자가 죽음과 부활이다.
이 본문의 느낌을 느껴야 한다. 이 현재, 죄로 가득한 상황 속에 이것을 뚫고 들어오는 하나님 의 한 의를 선포하고 있다. 본문의 표현은 1:17절과 유사한데 강조점이 다르다. 17절에서는 현재시제로, 본문에서는 완료시제를 사용하고 있다.
- But now is not merely a logical transition; it is also a temporal transition. For Paul all time is divided into two parts: the time before the revelation of the way in which God puts men right with himself, and the time after that. For similar transitions see 1 Corinthians 15:20; Ephesians 2:13; Hebrews 9:26. Paul indicates that the new age, the age of God’s righteousness, has broken into the present age, the age of God’s wrath. God’s way of putting men right with himself translates the same expression used in 1:17 (literally “the righteousness of God”). Has been revealed translates a different verb from the one used in 1:17, though they are synonyms. What is important, however, is the fact that whereas the present tense was used in 1:17, the perfect tense is used here. This indicates a difference in focus. The former passage indicated how the Good News is presently revealing the way in which God puts men right with himself; the present passage points back to the one historical event (that is, the coming of Christ into the world) which forms the basis on which God puts men right with himself.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 64.

22절) 예수 그리스도를 믿음을 통한 하나님의 의는 모든 믿는 자들을 위한 것이다. 그러므로 여기에는 차별이 없다. 유대인이나 이방인이나 하나님의 거룩한 의 앞에서는 차별이 없다.
- In this verse Paul directs himself to the human side; that is, he tells what men must do in order for God to put them into a right relationship with himself. The answer is faith: God does this to all who believe in Christ. The last part of the verse serves as a transition to the following verse.
Though the first sentence of verse 22 seems to be somewhat of a summary of what is indicated at the end of verse 21, it would be wrong to translate in such a way as to imply that the first clause of verse 22 is quotation from the Law and the prophets.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 65.

23절) 차별이 없는 이유는 또한 모든 사람이 죄인이기 때문이다. 자신의 노력이나 순종을 근거로 의롭다 하심을 얻을 수 없다는 것이고 그렇다면 하나님의 영광에 이를 수 없기 때문이다.
원래 헬라어 문장은 23-26절이 한 문장으로 되어 있다.
이 구절에서 영광은 하나님의 구원의 현존이 아니라 각 사람이 닮기를 원하는 하나님의 형상을 의미하는데 이는 죄 때문에 상실 되었다.
- There is a definite contrast in the tenses of the two verbs used in verse 23, have sinned and are far away. The expression which the TEV translates are far away from God’s saving presence (literally “are falling short of the glory of God”) may possibly be understood in another sense. “Glory” in this passage may refer not to God’s saving presence, but to the likeness of God that each man is intended to bear but which has been forfeited because of sin. Most translations simply render this literally.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 65–66.

24절) 이런 우리가 그리스도 안에 있는 구속, 속량으로 말미암아 선물로서, 값없이 하나님의 은혜로  말미암아 의롭다 하심을 받은 것이다.
칭의는 바울 신학에서 매우 중요한 주제이다. 바울은 의롭게 하다라는 동사 표현, '디카이오', justify를 25번 사용하는데 로마서에서 15번, 갈라디아서에서 6번 등장한다. 게다가 칭의라는 주제와 관계된 명사로 의라는 표현 '디카이오쉬네' righteousness을 56번 사용하는데 로마서에서 32번, 갈라디아서에서 4번 사용한다. 이러한 단어는 법정에서 가져온 표현으로 도덕적인 변화가 아니라 상태에 대한 선언을 표현한다. 그런데 이 칭의와 관계되어서 꼭 살펴야 하는 것이 바로 은혜, 선물이라는 표현이다. 공의로우신 하나님은 의롭다 칭함을 위해서 그분의 거룩하심을 드러내셔야한다. 그래서 죄를 간과하실 수 없는 것이다. 그렇기에 예수의 대속, 희생이 필요했다. 우리는 그 은혜로, 값없이 의롭다 하심을 얻게 되는 것이다.
- all are justified. “All” is not in the Greek text but is carried over from v. 23. Justification is an important Pauline theological teaching. Paul uses the verb for “justify” (Greek dikaioō) 25 times, primarily in Romans (15 times) and Galatians (6 times). In addition, many of the occurrences of the related word for “righteousness” (Greek dikaiosynē) relate to the doctrine of justification (Paul uses this noun 56 times, 32 times in Romans and 4 times in Galatians). “Justify” language is taken from the world of a court of law and refers to a declaration of status, not to moral transformation. Justification has a negative and a positive side: God no longer holds our sins against us in his judgment (4:8), and he gives us a righteous standing before him. freely by his grace. Whatever God does for us is done in grace (4:4–5; 5:1). grace. “Grace” is a thread that runs throughout Romans. The display of God’s grace in the gospel is rooted in the character of God himself. As 4:4–5 makes clear, no human can ever make a claim on God because of anything they have done (11:5–6). A holy God can never be indebted to his creatures. Whatever he gives us, therefore, he gives “freely” and without compulsion (4:16). Not only is grace needed at the beginning of the Christian life, but believers “stand” in grace (5:2): we live in the realm in which grace “reign[s]” (5:21; see 5:15, 17, 20). That reign of grace, Paul hastens to clarify, does not absolve us of the need to live righteously before God; rather, it gives us the power to do so (6:1, 14–15, 17). So interwoven is grace in this new era of salvation that Paul can even speak of his own ministry (1:5; 12:3; 15:15) and the ministry of believers generally (12:6) as a matter of “grace.” It is quite appropriate, therefore, that Romans is framed by prayers that God’s people might fully experience this grace of God (1:7; 16:20). redemption. In Paul’s day referred to paying money to secure a slave’s freedom. In Christ, God has paid a price to secure the release of every believer from sin’s slavery (v. 9). The OT uses “redemption” to refer to the exodus: God intervened to release his people Israel from their slavery in Egypt (Ps 111:9; cf. Ex 6:6; 15:13). Christ’s death provides a new, spiritual “exodus” for the people of God.
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), 2297.

- Through Christ Jesus, who sets them free translates a noun expression in Greek “through the setting free in Christ Jesus.” Although “setting free” is a noun in Greek, it describes an event rather than an object, and so is better rendered by a verb in English. This word is rendered in a variety of ways in the different translations—for example, “redemption” (RSV, NAB), “ransom” (Moffatt), “by being redeemed” (JB), “deliverance” (Goodspeed), and “act of liberation” (NEB). This particular word is used only once in the Septuagint (Daniel 4:34, which speaks of Nebuchadnezzar’s recovery from his madness, “the time of my setting free came”), but other words derived from the same stem are used in a number of passages, especially in those which speak of God’s setting his people free from Egypt. Although some of the Old Testament passages make mention of a price paid to effect the release, the emphasis in never on that aspect; the emphasis is rather on the result accomplished, that is, on the act of setting free. Paul uses this word once again in (Romans 8:23), and it appears elsewhere in his writing in 1 Corinthians 1:30; Ephesians 1:7, 14; 4:30; Colossians 1:14. It is also found in Luke 21:28 and Hebrews 9:15; 11:35. In each of these passages the emphasis is upon the act of being set free, and in Ephesians 1:7 and Colossians 1:14 the setting free is specifically identified with the forgiveness of sins.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 66–67.
본문의 의롭다 하심이라는 표현이 동사형, 명사형으로 아래와 같이 반복되어서 사용된다.
- It may also be helpful to throw some further light on the verb translated put right. So far the verb has appeared three times in this letter (2:13; 3:4, 20), while its related noun form has appeared four times (1:17; 3:5, 21, 22). The verb itself is a causative stem, and means something like “to make right.” The analogy that Paul has in mind is that of a law court. This then is not an ethical term, as though God’s pronouncement made men morally upright or virtuous; rather it is used to indicate that God pronounces men acquitted or not guilty in his sight. In other words this is merely another term used to describe the way in which God forgives. The simplest way to express this idea in today’s English is to say that God puts man into a right relationship with himself.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 67.

본문을 통해서 우리는 이 의롭다 하심을 이루시는 주체가 누구인지 고민하게 된다. 일차적으로는 하나님이시고 이차적으로는 예수님이시다. 말하자면 하나님께서 사람을 그분 자신과의 관계에서 바르게, 의롭다하시는데 바로 이 일을 예수 그리스도를 통해서 이루시는 것이다.
- The righteousness God provides comes as a free gift. It cannot be purchased or earned. In either case it would no longer be a gift. One of fallen humanity’s most difficult tasks is to accept righteousness as a gift. With every fiber of their moral being, people want to earn God’s favor. From a human perspective this sounds both reasonable and noble. The hidden agenda, however, is that it would provide a basis for boasting. God neither needs nor desires our help in doing what we could never accomplish.
We underestimate the hopelessness of our sinful state. At best, any righteousness by works would be desperately inadequate. By God’s grace we are granted a right standing with him.14 The basis for this redemptive process is Christ Jesus. The gospel centers in the atoning work of God’s unique and only Son. Redemption15 is found in him and him alone.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 116.

본문은 한 호흡으로 읽어나가야 한다. 모든 사람이 죄 가운데 있음을 선포하고 있는데 하나님의 심판과 그분의 의는 모든이에게 차별이 없다. 바울은 이제 전체 로마서를 통해서 이 하나님의 의와 의롭다 하심에 대해서 설명해 나간다. 


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19 Now we know that whatever vthe law says it speaks to those who are under the law, wso that every mouth may be stopped, and xthe whole world may be held accountable to God. 20 For yby works of the law no human being3 will be justified in his sight, since zthrough the law comes knowledge of sin. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:19–20.

19절) 율법이 말하는 바는 율법 아래 있는 자들, 즉 일차적으로 유대인들을 향한 것이다. 이 율법은 모든 입을 막고 온 세상으로 하나님의 심판아래 있게 하기 위한 것이다. 율법이 유대인에게 주어진 것이기에 이방인들은 책임이 없는 것인가? 그렇게 생각할 수도 있지만 도리어 율법을 가지고도 심판아래 있는데 그렇지 않은 자들은 더 심한 상태인 것이다.
일반적으로 바울이 율법이라고 말할때 이는 시내산에서 이스라엘에게 주어진 것을 말하지만 이스라엘의 삶에서의 법의 중요성을 생각할때 이 율법은 구약 전체를 암시하기도 한다. 이 율법이 십계명에 한정되건 아니면 확대되어 구약전체를 받던지 간에 모두가 하나님의 심판아래서 아무런 대꾸도 할 수 없다는 것이다.
앞서 10-18절을 통해서 바울은 율법아래있는 유대인들을 향해서 그들이 유죄라고 선언하고 있다. 그렇기에 율법이 말하는 바는 모든 인류로 하여금 핑계치 못하며 하나님의 심판아래 모든 세계가 해당된다는 것을 말하고 있는 것이다. 이것이 모든 입을 막는다는 것의 의미이다.

- PAUL AND THE LAW
Some of the issues Paul addresses in his letters reflect the transition from an OT understanding of the people of God established through the covenant at Mount Sinai to a NT faith based on Jesus’ sacrificial death. While some of Paul’s opponents vehemently argue that Christians must observe the law (torah), Paul insists that Gentile believers are not obligated to keep all aspects of OT instructions and regulations. Paul comes to this conclusion because the Sinai covenant has been replaced by a new covenant that embraces Gentiles as well as Jews. Yet, although Paul no longer sees himself as being “under the law” like other Jews (1 Cor 9:20), he does not see himself as being without any law, for he is “under Christ’s law” (1 Cor 9:21). In the light of all that Paul has to say, it seems reasonable to conclude that Christ’s law affirms the moral standards reflected in the OT law.
Paul emphasizes that “God would justify the Gentiles by faith” (Gal 3:8) rather than by “works of the law” (Gal 3:5). As supporting evidence he points to how God considered Abraham righteous because he “believed God” (Gal 3:6, referring to Gen 15:6). Paul also argues that God’s promise of blessing for Gentiles is associated with faith (Gal 3:8–9, 14), but “all who rely on the works of the law are under a curse” because it is not possible to obey fully “everything written in the Book of the Law” (Gal 3:10). While Paul has no desire to disparage the law’s importance, he insists that it cannot “impart life” (Gal 3:21). Life comes only through faith in Jesus Christ, who fulfills God’s promise of blessing for the Gentiles. God’s promise to Abraham occurred 430 years before he made the covenant at Mount Sinai, so it takes precedence over the Sinai covenant and its obligations.
Although the law of Moses had an important function in the nation of Israel, it became redundant with Christ’s coming and the inclusion of the Gentiles (Gal 3:23–25). (In his letter to the Romans, Paul expresses comparable sentiments.) While Paul dismisses the observance of the law of Moses as necessary for salvation, he nonetheless views the law as good, being a witness to the righteousness that Christians should display in their lives: “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself’ ” (Gal 5:14).
The issue of whether Gentile Christians must be circumcised and whether they must observe the law was a central concern at the council of Jerusalem, which Paul attended (Acts 15:1–5). Peter describes the demands of the law of Moses as “a yoke that neither we nor our ancestors have been able to bear” (Acts 15:10); he then adds, “It is through the grace of our Lord Jesus that we are saved” (Acts 15:11). The council decided that they “should not make it difficult for the Gentiles” but should only require them “to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:19–20). The council thus signals that Gentiles do not need to be circumcised or keep the law of Moses in order to be fully righteous before God.
T. D. Alexander, “Law,” 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), 2651.

20절) 율법의 행위로 하나님 앞에서 의롭다 하심을 얻을 육체가 없다. 왜냐하면 율법으로는 죄를 깨달을 수 밖에 없기 때문이다. 율법의 행위는 바로 율법을 지키려고 노력하는 인간의 행동을 말한다. 하지만 바울이 지속적으로 강조하는 것은 이러한 인간의 행위로 의롭다 하심을 얻을 육체가 없다는 것이다. 오직 의롭다하심은 인간의 행위로 말미암지 않고 오직 믿음으로 이루어진다는 것이다.
- Whatever a human being does in obeying God’s law (v. 28; Gal 2:16 [three times]; 3:2, 5, 10). through the law. The law of Moses. But the relationship between “works of the law” and “works” in general elsewhere in Romans (4:2, 4, 6; 9:12; 11:6) indicates that Paul’s claim includes ultimately anything humans do. God’s verdict of “righteous” cannot come through human activity of any kind, but only by faith (3:22; 4:1–8).
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), 2296–2297.
- The basic relationship in the first part of verse 20 is that of result and means. By doing what the Law requires is the means of the first part of the sentence, though in a sense it is not the means, since no man is by this means put right in God’s sight. This relationship may be expressed in some languages as “just because a man does what the Law requires does not mean that he is put right with God.” In some languages this may be expressed as a condition—for example, “If a man does what the Law requires, that still does not mean that he is put right with God.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 63.

바울은 지속적으로 율법의 요구를 준행하려는 인간의 행위를 통해서 하나님 앞에 의로다하심을 얻은 사람이 없음을 강조한다. 왜냐하면 율법은 사람들로 하여금 죄를 인식하게 하기 때문이다. 이는 우리는 거룩한 하나님의 의로운 요구를 충족시킬수 없음을 의미한다. 왜냐하면 우리는 죄인이기 때문이다. 죄의 문제가 해결되지 않는 이상 율법은, 또한 율법을 지키려는 인간의 노력은 하나님의 기준에 이르지 못한다. 율법의 목적은 행동을 지도하는 것이지 하나님의 의로움의 기준앞에 설 수 있는 방법을 제공하는 것이 아니다. 다른 말로 율법의 목적은 의롭다 함에 있지 않고 사람들로 하여금 죄를 인식하도록 하는 역할을 한다. 그렇다고 해서 율법이 죄를 짓게 하는 것은 아니다. 도리어 율법은 그들의 반역이 죄라는 사실을 인식하게 한다는것이다. 그렇기에 율법 자체의 문제가 아니라 인간의 본성의 악함이 문제인 것이다.
- Once again Paul reiterated the theme that was so difficult for his Jewish audience to understand and accept. No human being can be brought into a right standing with God on the basis of doing what the   p 111  law requires.182 Why? Because the law makes a person conscious of sin. It reveals that we are unable to live up to the righteous requirements of a holy God. Law encourages effort. But human effort inevitably falls short of the divine standard. The purpose of the law is to guide conduct, not to provide a method to stand before God on the basis of one’s own righteousness. Phillips notes that “it is the straightedge of the Law that shows us how crooked we are.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 110–111.
오늘의 본문은 유대인과 이방인의 죄의 보편성에 대한 결론에 해당한다.(1:18-3:18) 본문은 마치 법정을 떠오르게 한다. 이 법정안에 율법을 맡은 유대인과 이방인이 모두 피고인 석에 앉아 있다. 심판정에는 하나님께서 앉아 계신다. 율법이 이들의 죄를 송사한다. 그 앞에서 누구도 입을 열지 못한다.

율법의 행위에 대한 다양한 견해들
-  The meaning of “works of the law” (niv, observing the law) as attempts to be accepted by God has been challenged from several perspectives. German scholars in the Bultmann camp have said that anyone who tries to obey the law sins by definition, for such an attempt is idolatrous since salvation can only come by grace (so Bultmann 1955:52; Käsemann 1980:89). But this is clearly wrong, for Paul is not saying that keeping the law is sin. In fact, just the opposite: failing to keep the law is sin. The more important challenge comes from “the new perspective on Paul,” a movement centered on E. P. Sanders and James D. G. Dunn. Sanders (1977) developed his view of “covenantal nomism,” stating that for the Jews there was no issue of getting in the covenant but only of staying in it. Therefore, the law was for maintaining their relationship with God, and the “works of the law” were simply the means by which one remained in the covenant. This was modified by Dunn (1988a:153–54, 158; 1992b:99–117), who interpreted the “works of the law” as the “boundary markers” that differentiated a Jew from a Gentile, “those acts prescribed by the law by which a member of the covenant people identified himself as a Jew and maintained his status within the covenant” (1988a:158). Therefore, Paul rejected the “works of the law” because it offered salvation to the Jews alone and excluded the Gentiles. This has rightly been challenged by Cranfield (1991:89–101), Moo (1996:206–17) and Schreiner (1998:171–74), who point out that such works were never “identity markers” or nationalistic indicators, and that chapter 2 clearly teaches that the Jewish people will be judged by God on the basis of their failure to keep the law. For Paul, transgressing the law is sin, and the problem is human inability to obey the law. As Moo says (1996:215–16), Sanders’s very thesis that works for the Jews were a means of “staying in” indicates that at the final judgment works would play “a necessary and instrumental role in ‘salvation.’ ” This in fact is the point of 3:20, that no one can be “justified” (niv, declared righteous) on the basis of works.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004).


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13  o“Their throat is pan open grave;
they use their tongues to deceive.”
  q“The venom of asps is under their lips.”
 14  r“Their mouth is full of curses and bitterness.”
 15  s“Their feet are swift to shed blood;
 16  in their paths are ruin and misery,
 17  and tthe way of peace they have not known.”
 18  u“There is no fear of God before their eyes.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:13–18.

10-18절은 일반적인 죄로 구약에서 인용한 것들이다. 10, 11, 12, 18절은 모두 죄의 힘, 즉 의인은 없음을 강조하고 있다. 13-14절은 인간의 말에 있어서의 죄를, 15-17절은 일반적인 삶의 방식에 있어서의 죄에 대한 증거를 제시하고 있다.
- Paul uses five quotations from different parts of the OT to underline that sin is universal. It is possible, though by no means certain, that early Christians gathered together this series of references before Paul’s ministry began. It echoes a Jewish practice called “pearlstringing,” citing OT texts on a particular theme. The series is framed by quotations using the opening words “there is no” to show that all people, without exception, are caught in sin’s power (vv. 10, 11, 12, 18). In between, quotations focus on the evidence of sin in human speaking (vv. 13–14) and general lifestyle (vv. 15–17).
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), 2296.

13-14절) 그들의 목구멍은 열린 무덤이요 그들의 혀는 속이는데 사용하고 그들의 입술 밑에는 독사의 독이 있다. 그 입은 저주와 악독이 가득하다.
이는 전체적으로 말의 중요성을 강조하고 있다. 열린 무덤이란 바로 시체의 부패함으로 말미암아 나오는 역한 냄새를 의미하는데 말을 할때마다 죽음의 냄새를 내는 이들을 말한다. 또한 그 혀는 속임을 행하는데 그 입술에는 독사의 독이 있어서 모든 사람들을 죽이거나 마비시키는 역할을 한다는 것이다. 사람들은 말을 통해서 다른 이들을 살리기도 하고 죽이기도 한다.
나의 입은 무엇으로 가득차 있는가? 입을 벌려 말을 뱉어낼때마다 그것이 사람을 살리는 말이 되는가 아니면 사람을 죽이는 말이 되는가? 아니면 공동체를 세우는 말이 되는가 공동체를 무너뜨리는 말이 되는가? '말로 천냥빚을 갚는다'는 말이 있지만 반대로 말로 서로 원수가 될 수도 있기에 우리의 입을 잘 관리하는 것은 매우 중요하다.
문화권마다 이 말이 혀에서, 입에서, 입술에서, 목구멍에서 나오는 것으로 달리 표현된다.
- Some receptor languages identify speech with the lips, others with the mouth, still others with the throat, while some do use the tongue in this figurative sense. It may be necessary, therefore, to say “with the throat men speak wicked lies” or “with their lips men utter wicked words.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 61.
- The sins of speech (3:13–14) combine three different Old Testament passages held together by the organs of speech—the throat, the tongue, the lips and the mouth. The first is taken from Psalm 5:9 and depicts the throats of the wicked as open graves, a particularly apt metaphor for that which continually produces unclean things (like a corpse). Coming out of it will be decay and death. It does not take much imagination to see the many connections between evil speech and the grave. Morris adds, “An open tomb may be thought of as a tomb ready to receive the dead; taken this way the words point to the murderous impulses of the wicked (cf. Luther, ‘they devour the dead’ … )” (1988:167). As such this would prepare for verses 15–17. The next three statements give illustrations of the deadly results of this. First, their tongues practice deceit, noting the treacherous trickery that always accompanies evil deeds. Second (from Ps 140:3), the poison of vipers is on their lips, referring to the destructive effects of the tongue, but even more to the desire to inflict harm on the other person. Sanday and Headlam (1902:79) note that the text actually says it is under their lips, the actual “position of the poison-bag of the serpent,” possibly referring to the bite (Num 21:9; Prov 23:32) rather than the forked tongue. Third (from Ps 10:7), their mouths are full of cursing and bitterness, noting the habitual tendency of sinful human beings to complain and curse when they fail to get their way.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 87–88.

15-18절) 그 발은 피흘리는데 빠르다. 또한 파멸과 고생이 그 길에 있고 평강의 길을 알지 못하고 그들의 눈앞에 하나님을 두려워함이 없다. 이처럼 불의한 사람들의 삶은 이와 같다. 이 반대의 삶은 바로 하나님을 인식함으로 그분을 경외하고 두려워하는 삶을 살아가는 것이다. 그러할때 우리는 복있는 사람의 삶을 살아가게 될 것이다.
본문의 눈 앞에라는 표현은 우리의 세계관을 말한다. 하나님을 두려워함은 하나님을 인정하는 세계관을 가지고 있다는 것이다. 우리가 이면의 영원을 바라보는 안목이 없다면 우리의 삶은 필연적으로 자기중심성에 사로잡혀서 죄를 짓는데 빠르게 될 것이다. 하나님께서는 우리의 영원이 어디를 향하게 될지, 영생인지 영벌인지를 심판하시는 분이시다. 그렇기에 하나님을 인식하지 않고 두려워하지 않는 것은 어리석은 일이다.
- The sins of violence (3:15–17) are drawn from Isaiah 59:7–8, where they are part of a section describing the sinful corruption of Israel. Another part of the body, their feet, probably chosen to symbolize the direction of one’s life, are swift to shed blood (see also Prov 1:16), a reference to the ease with which people hurt and kill each other. As in the image of their mouths are full (v. 14), so their feet are swift points to the frequency with which these terrible things occur. The results of these violent acts are seen in the other two statements: (1) ruin and misery, pointing to the destruction and sorrow that inevitably flow out of such violent occasions, and (2) the rejection of any way of peace, with do not know referring not to ignorance but to willful repudiation (as in 1:18–21; 3:11) of any possibility of peace. Their desire is to destroy others, not to establish peaceful relations.
Finally (v. 18), they have no fear of God, a phrase drawn from Psalm 36:1, where the sinfulness of humanity is contrasted to the righteousness of God. In Proverbs the “fear of God” is the basis of wisdom (Prov 1:7; 9:10; 15:33). As so often in Scripture, fear means not just reverence for God but terror of his judgment (cf. 1 Pet 1:17). In verse 18 the final part of the body is noted, namely, their eyes, probably referring to their outlook on life. The illogical extent to which people think only of the here and now and ignore eternity (or even deny the possibility of eternity) is a tragic byproduct of human self-centeredness. Even more illogical is the incredible effort people give to preparing for the few years of retirement and the corresponding total neglect of preparing for eternity. God is the final Judge who will determine where we spend eternity, and to refuse to give any thought to the ultimate future is the height of folly.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 88–89.




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9 What then? Are we Jews1 any better off?2 No, not at all. For we have already charged that all, both kJews and lGreeks, are munder sin, 10 as it is written:
n“None is righteous, no, not one;
11  no one understands;
no one seeks for God.
12  All have turned aside; together they have become worthless;
no one does good,
not even one.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:9–12.



9절) 1절과 연결되어서 그러면 어떠하냐? 우리는(유대인) 어떤 유익, 우위가 있느냐? 유대인들은 2절에서 말한 것처럼 하나님의 말씀을 맡은 것을 그들의 자랑으로 여겼는데 유대인이나 헬라인(이방인) 모두 다 죄아래 있다라고 이미 선언되었다.
유대인들은 어떤 면에서 다소 우위를 점하고 있는 것으로 보이지만 궁극적으로 구원과 심판에 대해서 그 어떤 차이도 존재하지 않음을 강조하고 있는 것이다. 로마서 전체에서는 바울은 죄를 의인화된 단수 명사로 사용하고 있다. 이것은 사람들이 저지르는 수많은 죄들이 한가지로부터 나았다는 사실을 보여주는 것이다. 근본적인 인간의 상태는 원래 죄의 노예였는데 그리스도 안에서의 하나님의 역사하심으로 죄를 깨뜨리고 인간을 자유롭게 하셨다. 본문에서 말하는 죄에 대한 이해는 문화권 마다 다르다. 죄 자체를 하나의 인격체로 다루기도 하고 죄를 짓고자 하는 인간의 욕구를 문제로 삼기도 한다. 사탄으로 대변되는 죄의 권세로 볼것인지 죄를 짓고자 하는 인간의 욕구로 볼 것인지 고민할 필요가 있다.
죄 아래에 있다. Gal. 3:22; (ver. 19, 23; ch. 11:32; Prov. 20:9)
- Do we have any advantage? “We” probably refers to Jews. Even though Jews have a certain “advantage” in possessing “the very words of God” (v. 2), they do not have any ultimate advantage over Gentiles when it comes to salvation and damnation. under the power of sin. Throughout Romans, Paul refers to sin in the singular to make the point that the many sins people commit stem from a single, basic fact: they are helpless slaves to sin’s power. This fundamental human predicament is matched by God’s work in Christ to break through sin and liberate humans, who are enslaved to it (3:24; 6:1–23).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2296.
앞서 본문을 통해서 볼때 유대인들이 가지고 있는 유익은 하나님의 말씀을 맡았다는 것과 할례를 받았다는 것이었다. 이처럼 다른 이들과는 구별된 지위에 있다는 것을 자랑했는데 이것을 전적으로 옳다. 하지만 조금 다른 시각으로, 그러니까 '죄 아래 있는 인간의 상태'라는 관점에서 볼때 결코 나음이 없다는 것이다.
- In verse 1 of this chapter Paul raised the question whether the Jews had any advantage over the Gentiles. His answer was Much, indeed, in every way! Paul now returns to that question and approaches it from a different point of view. He points out that even though God did trust his message to the Jews (v. 2), the Jews and Gentiles alike are all under the power of sin. Viewed from this perspective, the Jews are not in any better condition that the Gentiles.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 58.

10-12절) 본문은 시 14:1-3을 인용하고 있다. 하지만 여기서 바울은 의인이라는 단어를 새롭게 차용하고 있다.
- Paul focuses on the sinfulness of every human being, citing Ps. 14:1–3 and perhaps echoing Eccles. 7:20. When Paul says none is righteous, no one seeks for God, and no one does good, he means that no human being on his own seeks for God or does any good that merits salvation. Paul does not deny that human beings perform some actions that conform externally to goodness, but these actions, prior to salvation, are still stained by evil, since they are not done for God’s glory (Rom. 1:21) and do not come from faith (14:23).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2162.

11절에서 깨닫다라는 의미는 무엇이 옳은가에 대한 깨달음을 말한다. 그저 중립적인 일반계시에 대한 깨달음이 아니라 구원으로 우리를 이끄는 것에 대한 깨달음이 그들가운데 없다는 것을 말해주다. 이는 이어서 하나님을 찾는 자도 없다라는 진술과 맞닿아 았다. 그러니까 본문은 '진정으로 무엇이 옳은지를 깨다는 사람은 하나도 없다'라는 의미이다.
- These verses come from Psalm 14:1–3 (parallel 53:1–3). In the Psalm the first and sixth lines read the same, but Paul has made a significant change by introducing into the quote the word righteous. This word appears neither in the Hebrew nor in the Septuagint, but it is a basic element in Paul’s theology. For Paul this phrase would mean there is not a man who is in a right relation with God. It is significant that in verse 20 Paul summarizes his total argument from the scriptures by the quotation from Psalm 143:2: because no man is put right in God’s sight by doing what the Law requires. To translate as the JB does (“there is not a good man left, no, not one”) is to translate the Psalm rather that what Paul intends.
In view of the particular manner in which Paul uses righteous in this context, it may be necessary in some languages to use the phrase “right before God,” “righteous in God’s eyes,” or “seen as righteous by God.” This is certainly more than merely “doing right.”
In a number of languages one cannot use an expression such as who understands without indicating something of the nature of what is or is not understood. The most neutral and contextually appropriate goal of such understanding is probably “what is right.” Therefore one may translate: “There is not one person who really understand what is right.”
The last clause of verse 11 must not be rendered in such a way as to imply that a person goes out looking for God in the same way that one would look for a lost coin. To avoid a wrong connotation one may have, in some languages, “seeks to be related to God,” “seeks to be with God,” or “wants to have God with him.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 60.

이방인은 자연을 통한 하나님의 계시를 거절했고 삶의 양식에서는 우상을 섬기고 부패함으로 하나님의 진노를 쌓았다.(롬 1:18-32) 유대인들은 율법을 가졌지만 이를 행하는데는 실패했다. 우위에 있어지만 그 자리를 선점하는데는 실패한 것이다.(2:1-3) 이것에 대해서 9절이 질문을 던지고 있다. 그러면 어떠하냐? 우리는 낳으냐라는 이 표현은 영어로 "Are we Jews any better off?"로 표현되는데 헬라어 원어로는 '프로에코'라는 한 단어이다. 이 동사를 원형으로 보느냐 수동으로 보느냐에 따라서 의미는 반대가 된다. '우리는 나으냐"로 볼수도 있고 '우리가 못하냐"로도 번역된다 하지만 이것에 대한 대답은 같다. 결코 아니다. 그럴 수 없다. 유대인은 더 낫지도 못하지도 않다는 것이다. 죄의 저주 아래 놓여있는 상태에서는 말이다. 본문 전체는 마치 법정에서의 모습을 떠오르게 한다.(9절은 고소, 10-17절은 긍거들, 19절은 법정의 모습, 20절은 판결이다.)

다원주의자들은 각자의 노력, 종교적인 노력들을 통해서 진리에 이를 수 있다라고 가르친다. 또한 인간의 노력으로 다양하게 하나님을 찾을 수 있다고도 말한다. 하지만 바울은 이것에 동의하지 않는다. 인간들이 어떤 종류의 종교적인 경험을 통해서 진리를 찾기 위해서 노력하는 것은 사실이지만 이것이 하나님을 찾는 것이 아니라는 것이다. 성경은 이것의 주도권이 하나님께 있다고 분명히 가르친다. 우리가 하나님을 찾는 것이 아니라 하나님께서 우리를 찾으신다. 그러므로 하나님이 찾으시는 그 길이 아닌 다른 방법, 길은 다 치우치게 되는 것이고 무익하게 되는 것이다.
 
- It was now time for Paul to draw his argument to its logical conclusion. He asked, “What shall we conclude then?”165 The pagan, rejecting the revelation of God in nature and pursuing a lifestyle that was both idolatrous and degrading, was deserving of the wrath of God (Rom 1:18–32). The Jews, who had the law but failed to put it into practice, received no benefit from their privileged position (Rom 2:1–3). What does all this imply? It is not certain whether the Greek verb in the second question should be translated as a passive or as a middle in an active sense. The NIV takes the second option (“Are we166 any better?”). This asks whether, in view of the dismal picture just painted, the Jew was in any way better off than the Gentile. The answer is, “Only in a limited sense.” However, if the verb is taken as a passive, then the sense would be, “Are we Jews at a disadvantage?” (Weymouth), and the answer would be, “Not at all!”167 The Jew was neither better off nor at a disadvantage since it has already been established that both Jew and Gentile are under the condemnation of sin (cf. 1 Kgs 8:46; Gal 3:22).168 This entire section reflects a courtroom scene (the accusation in v. 9, the evidence in vv. 10–17, the courtroom setting in v. 19, and the verdict in v. 20).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 107.


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