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6 nHe will render to each one according to his works: 7 to those who oby patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self-seeking1 and pdo not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress qfor every human being who does evil, the Jew rfirst and also the Greek, 10 but glory and honor and speace for everyone who does good, tthe Jew first and also the Greek. 11 For uGod shows no partiality.
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 2:6–11.
6-11절은 완벽한 교차구조(Chiasm)를 보이고 있다.
a God judges everyone the same (v. 6)
b Life is the reward for doing good (v. 7)
c Wrath is the penalty for evil (v. 8)
c´ Wrath for doing evil (v. 9)
b´ Life for doing good (v. 10)
a´ God shows no favoritism (v. 11)
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), 2294.
6절) 본문은 바울이 강조하는 값없이 베푸시는 구원의 은혜와 상충되지 않는다. 본문의 내용은 칭의가 아니라 우리의 삶과 관계가 있다.
- The verb means to “return, render, recompense” and signifies equal pay for equal work. This does not contradict Paul’s emphasis on the free gift of salvation (e.g., Eph 2:8–9). It relates not to our justification but to our Christian life—we are saved by grace but judged by works. Moreover, it is a major biblical theme, frequent in the Old Testament (2 Chron 6:23; Job 34:11; Ps 28:4; 62:12; Prov 24:12; Eccles 12:14; Jer 17:10; Ezek 18:20; Hos 12:2), Jewish literature (1 Enoch 41:1–2; Psalms of Solomon 2:16; 17:8; 4 Ezra 7:35; 8:33; 2 Baruch 14:12), and the New Testament (Mt 16:27; Rom 2:6; 14:12; 1 Cor 3:12–15; 2 Cor 5:10; 11:15; 2 Tim 4:14; 1 Pet 1:17). In Revelation it refers to both believers (Rev 2:23; 11:18; 14:13; 20:12; 22:12) and unbelievers (Rev 18:6; 11:18; 20:13). We all will stand before the Lord and give account for our lives. We will be rewarded for the good we have done and judged for the evil (including the sins of omission, Jas 4:17, those things we should have done and did not). The idea of ethical responsibility and its consequences is too often ignored in modern preaching and needs to be given more attention.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 64.
하나님께서는 (예수 그리스도 안에 거하지 않는 사람은) 각 사람의 행한대로 심판하신다. 6절의 그 행한대로에 대한 설명이 바로 7-10절에서 등장한다. 선을 행하는 자와 불의를 따르는 자로 대조하고 있다. 하나님께서는 모든 사람이 자신이 행한 것을 따라서 보응하시는, 갚으시는, 심판하시는 분이시다
- Paul quotes the OT (Ps 62:12 or Prov 24:12; see Eccl 12:14; Hos 12:2) to make clear that, for those who are not in Christ, God will judge them according to what they have actually done.
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), 2294.
믿음은 삶과 무관한 영적인 어떤 시험을 통해서 검증되는 추상적 실재가 아니다. 하나님께서는 사람의 실재의 삶이 그의 믿음과 어떤 차이를 보이느냐를 보시고 그를 심판하신다.
- But in the immediate context Paul was not teaching how we are made right with God but how God judges the reality of our faith. Faith is not an abstract quality that can be validated by some spiritual test unrelated to life. God judges faith by the difference it makes in how a person actually lives. A. M. Hunter is right in saying that “a man’s destiny on Judgment Day will depend not on whether he has known God’s will but on whether he has done it.”77 That is why Jesus taught that those who respond to the needs of the hungry, the thirsty, the stranger, the sick, and the prisoner will be rewarded with eternal life; but those who fail in these down-to-earth tasks will “go away to eternal punishment” (Matt 25:31–46).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 91.
7절) 참고 선을 행하여 영광과 존귀와 썩지 아니함(불멸)을 구하는 자에게는 영생으로 보응하신다.
바울은 이신칭의를 강조하면서 동시에 선을 행함을 통해서 영생을 얻게 된다는 것을 강조한다. 선을 행하는 사람들은 심판 날에 그들의 믿음과 성령의 변화시키는 능력의 필수적인 증거를 보여주는 것이다. 하지만 그의 이후의 주장은 죄의 능력이 모든 인간들이 이러한 표준에 부합하지 못하다는 것을 보여준다.
- Paul’s claim that people can gain “eternal life” by “doing good” is the first of several similar assertions in this chapter (vv. 10, 13, 26–27). He may refer to Christians, whose “doing,” or “works,” will provide critical and necessary evidence of their faith and the transforming power of the Spirit on the day of judgment (2 Cor 5:10; Jas 2:14–26). Or he may refer to people in general, arguing that sincerely and consistently doing good will bring eternal life. But his subsequent argument shows that sin’s power prevents every human from living up to this standard (3:9).
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), 2294.
8절) 당을 지어(이기심에 사로 잡혀서) 진리를 따르지 않고 불의를 따르는 자에게는 진노와 분노를 부으실 것이다.
9절) 악을 행하는 이들에게는 환난과 곤고가 있을텐데 먼저는 유대인에게요 그리고 헬라인이다. 하나님의 축복의 순서도 이와 같았는데 이 복음의 책임도 이와 같다. 이스라엘은 하나님의 계시를 먼저 맡는 축복을 맏았다. 이러한 영적인 축복은 영적인 책임을 수반한다.
- As Paul put it, “First for the Jew; then for the Gentile.” Ironically, priority in blessing (Rom 1:16) results in priority in judgment. Israel was privileged to be the first to receive the revelation of God. But spiritual privilege carried with it spiritual responsibility. Failure brought “trouble and distress.” Concerning p 93 Israel, God said, “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins” (Amos 3:2).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 92–93.
- As the Jewish people were the recipients of divine revelation and the Torah, and as they have priority in evangelism (1:16), so they will also have priority in both judgment and reward. As Jesus said in Luke 12:48 (nlt), “Much is required from those to whom much is given, and much more is required from those to whom much more is given.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 66.
10절) 선을 행하는 각 사람에게는 영광과 존귀와 평강이 있을 것이다.
7절에서 썩지 아니함 대신에 본문은 평강이라는 표현을 사용한다. 평강은 영원한 평정, 축복을 의미한다.
11절) 하나님은 외모로 사람을 취하지 아니하신다.
- 하나님은 편애하지 않으신다. 하나님은 같은 기준에따라 모든 사람을 심판하신다. 하나님 앞에서는 모든 사람이 동등하다. 하나님은 어떤 이를 다른 사람보다 더 낫게 다루지 않으신다.
여기서 하나님의 기준은 6절에서 행한대로이다. 겉 모습으로 보여지는 것에 의해서 편파적으로 판단하시지 않고 그의 행한대로 같은 기준으로 사람들을 심판하시기에 우리는 하나님을 공평하신 하나님이라고 부른다.
The clause God judges everyone by the same standard may be rendered variously in different languages—for example, “men are all the same in the eyes of God,” “before God all people are equal,” “God does not treat certain people better than other people,” or even, “God does not say to one person rather than another, You are my special friend.” The acceptability of such expressions depends, of course, upon their traditional usage and idiomatic significance.
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), 38.
- The Greek phrase communicating “impartiality” here is an interesting one; the components mean literally “does not receive according to face” or on the basis of favoritism. The Jewish background for this is “receive by face” in the lxx of Psalm 80:2 and Malachi 1:8. Often in the Old Testament there are warnings against this type of partiality (Lev 19:15; Job 13:8, 10; Prov 18:5; 28:21; Mal 2:9), and God is described as never showing such favoritism (Deut 10:17; 2 Chron 19:7; Job 34:19; Acts 10:34; Gal 2:6; Eph 6:9; Col 3:25; 1 Pet 1:17). Faber (1995:304–5) shows that this term has a legal thrust here, pointing to God’s eschatological judgment (i.e., retribution for people’s deeds) and meaning that he is always impartial when dispensing justice. God will always judge or reward both Jew and Gentile fairly. Neither has any advantage over the other. This is a fitting conclusion to this important section and a very real warning to all of us who think God will prefer us because of race, pedigree or status in the church.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 66–67.
persistence in doing good
- Scholars have developed a whole series of hypotheses to explain the seeming discrepancy between the works theology of verses 6–11 and the teaching of Paul elsewhere that we are saved only by grace (combining the discussions in Cranfield 1975; Moo 1996; Schreiner 1998): (1) Paul is inconsistent, sometimes saying we will be justified by faith and here by works; (2) this referred to Jews and moral Gentiles before Christ (most often found in the patristic period); (3) Paul is speaking hypothetically of the situation if there had been no Christ and the law was the only medium of salvation; (4) Paul is speaking of those who do not hear the Gospel but live up to the “light they have received”; so as long as it is God’s grace that makes this possible, there is no contradiction with salvation by faith alone; (5) Paul refers to Christians and actually means that the doing good here is “faith,” so verses 7 and 10 refer to salvation by faith; (6) this is a true offer of salvation for those who do good works, but because of total depravity no human being can possibly gain salvation this way; (7) Paul is writing only about Christians in verses 7 and 10, and this refers not to works that bring about salvation but works that result from salvation. There is no need to accept the first view unless all the other attempts to harmonize this with salvation by grace alone fail. The second and third are unlikely because the whole context shows Paul is speaking of an actual situation in his own time, namely, the Jew-Gentile controversy. Also, there is no hint that Paul is thinking here of those who have not heard the gospel but “live up to the light” God has given them; that would have to become a form of works-righteousness for Paul. The fifth is similarly weak because there is no hint that Paul is equating doing good with faith. Paul clearly teaches that “faith” is not a “work” (Eph 2:8, 9). The sixth is very possible and held by many (e.g., Hodge 1950; Murray 1968; Moo 1996), but I do not see any evidence in verses 6–11 that Paul has this in mind; in reality it is another type of hypothetical interpretation. The seventh is problematic because Paul is describing all people, Christian and non-Christian alike, in verses 6–11. However, there is a contrast between saint and sinner in the passage, and the whole passage relates to the final judgment when all will be judged on the basis of their works. This means that the saint could be the subject of verses 7 and 10 and the sinner the subject of verses 8 and 9. So the seventh view seems most likely (so also Cranfield 1975; Schreiner 1998).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004).
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