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31 What then shall we say to these things? pIf God is for us, who can be9against us? 32 qHe who did not spare his own Son but rgave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? sIt is God who justifies. 34 tWho is to condemn? Christ Jesus is the one who died—more than that, who was raised—uwho is at the right hand of God, vwho indeed is interceding for us.1035 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written,
w“For your sake xwe are being killed all the day long;
we are regarded as sheep to be slaughtered.”
37 No, in all these things we are more than yconquerors through zhim who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
pNum. 14:9; 2 Kgs. 6:16; Ps. 118:6; 1 John 4:4
9Or who is
qJohn 3:16
rSee ch. 4:25
sIsa. 50:8, 9; [Rev. 12:10, 11]
tver. 1
uSee Mark 16:19
vHeb. 7:25; 1 John 2:1; [ver. 27]
10Or Is it Christ Jesus who died … for us?
wCited from Ps. 44:22
x1 Cor. 4:9; 15:30, 31; 2 Cor. 4:10, 11; See Acts 20:24
y1 Cor. 15:57; See John 16:33
zGal. 2:20; Eph. 5:2; Rev. 1:5; 3:9
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 8:31–39.
본문은 마치 법정을 연상케 한다. 검사가 고소를 하고 주님이 그분의 백성들을 변호하시는 것이다. 본문의 전반부 31-34절은 그리스도안에서의 법정적인 승리를, 35-39절은 끊을 수 없는 하나님의 사랑을 설명한다.
31절) 사단은 지속적으로 우리를 반대하며 사람들과 적대하게 한다. 하지만 그 어떤 것도 하나님으로부터 믿는 자들을 분리할 수 없다.
32절) 하나님께서 우리를 위하신 다는 사실은 그분이 자신이 가장 아끼는, 귀하게 여기는 당신의 아들을 내어주신 것에서 증명된다. 가장 가치있고 중요한 것을 우리를위하여 내어주신다면 그 아들과 함께 우리에게 다른 모든 것을 주시지 않겠는가? 이것은 아주 단순한 논리적인 귀결이다.
33-34절) 하나님은 이 세상의 어떤 법정보다도 높은, 절대적인 권한을 가지고 세상을 심판하실 수 있다. 그런데 바로 그 하나님께서, 하나님의 법정에서 우리를 선택하시고 의롭다 하셨기에 그 누구도 우리를 정죄할 수 없는 것이다. 이 세상에서 죄인된 우리들을 정죄하실 수 있는 유일한 분은 바로 죄가 없으신 예수 그리스도이시다. 그런데 그분이 바로 우리를 대신하여 죽으시고 부활하신 것이다. 뿐만 아니라 그분이 우리를 위해서 중보하신다.
그 누구도 우리 그리스도인들을 정죄할 수 없다. 왜냐하면
- 그리스도께서 우리를 위해서 모든 값을 지불하고 죽으셨고
- 부활하심으로 그의 죽음이 효과적임을 보여주고 있다.
- 지금 하나님 보좌 우편에 앉아 계시며
- 자신이 흘리신 피를 근거로 당신의 백성을 위해서 중보하시기 때문이다.
- Christians may rejoice with the certainty that they will never be condemned, for (1) Christ died for them and paid the full penalty for their sin; (2) he was raised, showing that his death was effective; (3) he now is seated triumphantly at God’s right hand (Ps. 110:1); and (4) he intercedes for his people on the basis of his shed blood. Intercedingsignifies effective intervention.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172
34절과 같은 하나님의 구원 안에서의 자신감의 표현을 사 50:7-9에서 볼 수 있다.
그리스도를 따르는 모든 사람들에 대한 정죄는 예수의 죽음과 부활로 실패했다. 그분의 죽음은 우리의 모든 죄를 덮는다. 바로 우리를 대신한 주님의 행동, 바로 죽음과 부활, 승귀와 중보 사역이 우리의 승리를 보증한다.
그리스도께서 하나님 우편에 계신다는 이 표현은 시 110:1의 표현으로 가장 많이 인용된 구약의 표현중 하나이다. 오른쪽은 권능과 힘을 상징하는 자리이다.
- Those who accuse us will also try to condemnus, a word virtually synonymous with chargeof verse 33. The response is also connected with justify,for the death and resurrection of Jesus provided the basis of the justification of the saints (4:25). All attempts to condemn the followers of Christ fail because his death has covered their sins (3:25, “sacrifice of atonement”). The fourfold list of Christ’s accomplishments ascends upward from his death to his resurrection to his exaltation to his intercessory work on our behalf. Paul’s argument seems to get increasingly excited, as he says in effect, Christ Jesus … died,but even more than that,he was raisedby God to life.In this Paul intends all the imagery of the “firstfruits” from verse 23—Christ’s resurrection is the harbinger and guarantee for our own, so we have nothing to fear from our enemies. At the same time, Jesus was not only raised but also exalted at the right hand of God, an allusion to Psalm 110:1, which is the most quoted Old Testament passage in the New Testament (thirteen times, five in Hebrews alone; in Paul, see also Eph 1:20; Col 3:1). This was the primary Old Testament type for the exaltation of Jesus, with the right hand symbolizing the place of majesty and power. Finally, Christ’s intercessory work is the climax of this second “golden chain” (see vv. 29–30). In verse 26 the Spirit was our intercessor before God, and now Christ is also interceding for us(once again “on our behalf,” as in vv. 27, 31). In Hebrews 7:25 this intercession is Jesus’ high priestly work, and here there is also a distinct reference to the cross as intercession.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 227–228.
35-37절) 본문을 통해서 환난이나 곤고, 박해나 기근이나 적신, 위험이나 칼 그 어떤 것도 우리를 그리스도의 사랑에서 끊을 수 없다라고 말한다. 도리어 이러한 환난은 우리를 그리스도의 사랑에 거하게 하고 그분의 팔로 우리를 인도하는 역할을 한다. 36절의 기록은 시편 44:22의 인용이다. 자신들을 도살당할 양으로 여길때 이는 속죄를 위한 희생 양이라기 보다는 시장에서 팔리는 도축용의 의미에 더욱 가깝다. 그러나 반전은 이러한 죽음의 위협, 고난, 공포속에서도 우리를 사랑하시는 이로 말미암아 우리가 넉넉히 이긴다라는 것이다.
- Nevertheless in all these difficult situations we are winning an overwhelming victory through the one who has proven his love for us (v. 37).212It is the love of Christ that supports and enables the believer to face adversity and to conquer it. Christians are not grim stoics who manage to muddle through somehow. They are victors who have found from experience that God is ever present in their trials and that the love of Christ will empower them to overcome all the obstacles of life.
- 212Rather than “in spite of all these things.”
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 191.
38-39절) 사망, 생명, 천사, 권세자들, 현재 일, 장래 일, 능력, 높음, 깊음, 다른 어떤 피조물도 우리를 우리 주 그리스도 예수 안에 있는 하나님의 사랑에서 끊을 수 없다. 본문은 바울이 10가지 다양한 단어들을 열거하면서 사랑의 하나님을 찬양하고 있다. 물리적인 실재의 위협이나 보이지 않는 영적인 것, 현재 존재하는 것과 장래의 것, 높고 낮은 모든 권세들도, 그 어떤 것도 그리스도 안에 있는 하나님의 사랑에서 우리를 끊을 수 없다는 것이다. 8장은 전체를 통해서 그리스도의 사랑을 선포한다. 우리가 하나님과 아들 예수 그리스도의 사랑을 확신한다면 그 어떤 것도 우리를 흔들 수 없고, 정죄할 수 없다.
- The final two verses of chap. 8 call for reflection rather p 192 than for interpretation. They supply the climax of Paul’s inspired and eloquent words of praise to the love of God. The apostle voiced his confidence that there is nothing that could separate us from the love of God that comes to us in Christ Jesus our Lord. His list of ten terms moves from physical danger through the hierarchy of superhuman powers, those that now exist or ever will, powers from on high or from below, and culminates in the inclusive phrase “anything else in God’s whole world” (Phillips).213There is absolutely nothing that can ever drive a wedge between the children of God and their Heavenly Father. It is true that life contains its full share of hardships (v. 18). But God is at work in all the circumstances of life to conform those whom he has chosen into the likeness of his dear Son. The process is God’s. We are his workmanship (Eph 2:10). The process of sanctification is intended to bring us into conformity with the nature of our Creator. Although it may at times involve some serious pruning (John 15:2; cf. Heb 12:5–11), we may be sure that love is at work on our behalf. We are forever united with the one who is perfect love.
- Phillips J. B. Phillips, The New Testament in Modern English
- 213The list is composed of four pairs interrupted by a single term after the third pair and a catch-all at the close. Commentaries discuss at length the various possibilities for each item. Some take the various designations in a general way to depict the extremes of life as we experience it, the supernatural world, time, and space.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 191–192.
당시 그리스도인들에게 있어서 신앙을 가진 것으로 인해 당해야 하는 고난은 새로운 것이 아니었다. 어쩌면 당연한 것이었고 그리스도의 고난에 함께 동참하는 것으로 인해서 기뻐할 것을 요청하고 있다.
- Moo (1996:546–47) states clearly the one issue of controversy in this passage. Does Christ’s Lordship encompass only all external forces or does it also include the internal ones as well, namely, “the believer’s own free and responsible choices”? He believes this does indeed include the believers themselves, as seen in the broad whoin verse 35 and the list of verses 38–39 (including anything else in all creation;see also Gundry-Volf 1990:57–58; Schreiner 1998:466). Others, however, have argued that this does not include the believer, for the lists in this section are all pressures outside the person. Godet (1969:333) says it is “the moral life that is in question, and in this liberty has always its part to play.… What Paul means is, that nothing will tear us from the arms of Christ against our will.” Sanday and Headlam add (1902:221), “no external power can bar them from it; if they lose it, they will do so by their own fault” (see also Marshall 1969:93–94; Osborne 1975:179). The answer lies outside the passage, and each of us will find that solution that fits our conclusion regarding how the entire canon treats the doctrines of eternal security and warning—whether those passages on security (e.g., Jn 6:35–51; 10:27–30; Rom 8; Eph 1:13–14; 2:8–9; 4:30; Phil 1:6; 2:13; 1 Pet 1:5) or those on the possibility of apostasy (e.g., Jn 15:1–6; Rom 11:18–21; 1 Cor 9:24–27; Heb 6:4–6; 10:26–31; Jas 5:19–20; 2 Pet 2:20–22) will prevail. Each of us must try to harmonize both sets of passages, and each should recognize that there is no final answer and that both security and responsibility are essential to a balanced theology (see also the discussion at the end of chap. 10 below). But this whole debate is outside the interests of Paul here. He wants us to realize the extent to which God’s love keeps us secure from all dangerous forces arrayed against us(v. 31). This passage is a linchpin in the blessings of security, and Arminians especially should embrace this wonderful truth (since they too often fail to recognize it sufficiently).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 231–232.
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