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5 But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict fwrath on us? (gI speak in a human way.) 6 By no means! For then how could hGod judge the world? 7 But if through my lie God’s truth abounds to his glory, iwhy am I still being condemned as a sinner? 8 And why not jdo evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just. 
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:5–8.

5-6절) 우리의 불의함이 하나님의 의를 드러낸다면 이에 대해서 우리에게 진노를 내리시는 하나님이 불의하신 것이냐? 결코 그렇지 않다. 만약 그렇다면(하나님이 불의하시다면) 하나님께서 이 세상을 심판하실 수가 없다.
우리의 행위는 불의하고 하나님의 행위는 의롭다. 어둠은 빛을 이길 수 없다. 어둠이 깊을 수록 빛은 선명하게 드러나게 되고 빛이 강할 수록 어둠은 물러가게 되어 있는 것이다. 우리의 불의가 편만하고 사회 전반에 넓게 퍼져 있을 수록 하나님의 의, 거룩하심을 그것에 구별되어 드러나게 되어 있다.
- It could be implied from vv. 3–4 that the unrighteousness of unbelieving Jews serves to magnify the righteousness of God. In that case, would it not be unjust of God to punish the Jew? “What shall we say?” asked Paul. He answered his own question with a second question, this time anticipating a negative response (“God would not be unjust in bringing his wrath on us would he?”).157 The answer (coming in v. 6) would be a strong, Certainly not! Just before that, however, Paul inserted “a parenthetic apology for the blasphemous thought of God as unjust.”158 The notion that unrighteous conduct could ever serve to enhance the righteous character of God is strictly a “human argument.”159 For Jews to reason in this way would have been for them to deny a basic truth they held to be inviolable, namely, that “God [will] judge the world” (cf. Gen 18:25; Ps 96:13; Isa 66:16; Joel 3:12).160 If punishment on God’s part implied injustice, then God, who by definition is just, could not serve as the eschatological judge of all humans. To put it in the current idiom, we cannot have it both ways.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 105.

7-8절) 그러나 만약 나의 거짓말로 하나님의 진리가 더욱 풍성하게 되어 그분의 영광이 된다면 왜 내가 여전히 죄인으로 심판을 받는가? 그리고 선을 이루기 위해서 악을 행하자라고 하지 않겠는가라고 어떤 이들은 우리들을 비방하는데 우리를 비방하는 이들이 정죄받는 것이 마땅하다.
7절의 질문은 바울 자신이 제기하는 질문이 아니라 바울의 상대자, 적대자들이 제기하는 악의적인 질문에 가깝다. 이 질문은 앞서 4절을 기초로 한다. 본문의 의미는 명확해 보이지만 이것의 의미는 상당히 어렵다. 어려운 이유는 먼저는 거짓과 진리라는 단어와 관계되어 있고 둘째는 앞선 질문, 나의 거짓이 하나님의 영광을 더욱 선명하게 인식하게 하는 원인이 되는가 하는 것인데 쉽지 않다.
원문에는 진리와 거짓이 대조를 이루는데 이것의 의미는 신앙과 불신앙 또는 이 문맥에서 의와 불의의 관계이다. 결국 나의 거짓말이 하나님의 영광을 위한 것이 되더라 하더라도 그것은 나의 불의이고 나의 죄인 것이다.
- In this verse Paul deals with a question which he imagines his opponents can raise on the basis of his statement in verse 4. Paul imagines his Jewish opponents saying, But what if my untruth (“my unfaithfulness”) serves God’s glory (“serves to bring God greater honor”) by making his truth (“his faithfulness”) stand out more clearly? Why should I still be condemned as a sinner?
Though the meaning of verse 7 seems to be clear, it is extremely difficult to translate this verse adequately into some languages. There are two basic problems. The first has to do with the terms untruth and truth, and the second with the very complex relations between the various parts of the first question. My untruth is actually a causative agent for people recognizing more clearly God’s glory, but this is done by the means of making his truth more conspicuous, in the sense of people thus being able to see it more clearly. Though the Greek text contrasts truth with untruth (or lie), the real significance is that of faithfulness verses unfaithfulness or, as in this context, righteousness versus unrighteousness. It is not “my speaking a lie which serves God’s glory” but “my unrighteousness” or even “my sin,” since in this context untruth is parallel to doing wrong introduced at the beginning of verse 5. The parallelism between the questions in verse 5 and verse 7 is evident. The meaning, therefore, may be given as “But what if my doing wrong enhances God’s glory by making his doing right stand out more clearly?” Of course, when the contrast between untruth and truth can be preserved, one should attempt to do so, but in some languages “untruth” and “truth” can only be stated in terms of “when someone speaks a lie” and “when someone speaks the truth,” and this is clearly not the central meaning in the present context.
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), 56.

하나님 영광은 우리가 어찌 할 수 없는 하나님의 속성이다. 그렇기에 우리의 거짓이 하나님의 영광을 더 크게하는 것은 아니다. 그분의 영광은 불변하고 변하지 않는 것인데 상대적으로 거짓과 불의가 그 하나님의 영광을 더 분명하게 볼 수 있도록 한다는 것이다.
이러한 비방을 하는 이들은 자신들이 행한 것에 대해서 반드시 정죄를 받아 마땅하다.

1-8절은 하나님의 미쁘심, 의, 참됨에 대해서 말하고 있다. 먼저 말씀을 맡은 유대인들이 그것을 믿지 않는다고 해서 하나님의 미쁘심을 폐할 수 없다. 또한 우리의 불의가 하나님의 의를 드러나게 한다고 해서 불의에 대해서 진노를 내리시는 하나님을 불의하시다고 할 수 없다. 마찬 가지로 나의 거짓말이 하나님의 참되심을 풍성하게 하여 그분의 영광을 나타내는 통로가 된다고 해서 나의 심판이 면제 될 수 없다. 하나님은 거룩하시고 참되신 분이시기에 선을 행함에 있어서 악을 사용하시는 분이 아니다. 


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3 Then what advantage has the Jew? Or what is the value of circumcision? 2 Much in every way. To begin with, xthe Jews were entrusted with ythe oracles of God. 3 zWhat if some were unfaithful? aDoes their faithlessness nullify the faithfulness of God? 4 By no means! bLet God be true though cevery one were a liar, as it is written,
d“That you may be justified in your words,
and prevail when you eare judged.”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 3:1–4.

1절) 바울은 앞서 이방인들이 성령의 일하심으로 진정한 유대인으로, 할례자로 여겨지는 것에 대해서 이야기하고 나서 그렇다면 진정한 유대인과 육체의 할례를 행하는 것의 유익, 가치가 무엇인지를 묻고 있다. 본문의 유익이라는 단어는 '오펠레이아'라는 단어로 앞서 25절에서 '로펠레오'라는 동사의 명사형으로 실제적인 유익을 주다라는 의미이다.
2절) 무엇보다 유대인들이 가진 유익은 먼저 하나님의 말씀을 맡았다는 것이다. 본문에서는 한가지만 이야기하지만 이후의 9:4-5절에서 다른 유익들을 언급하고 있다.
- Since racial background and the rite of circumcision did not make a person a real Jew,147 what advantage was there in being a member of the Jewish race? And what benefit did circumcision confer on those who traced their lineage to Abraham?148 These are serious questions that call for answers.149 From what Paul had written in the previous chapter, the answer would seem to be, No benefit at all! But that would challenge the integrity of God, the one who had chosen the nation Israel for himself and given them circumcision as a sign of his   p 104  covenantal relationship. Surprisingly, however, the answer to the question of benefit is, Much in every way! In the first place150 Israel had been entrusted with the very words God had spoken.151 Stephen, addressing the Sanhedrin, spoke of Moses on Mount Sinai having received “living words to pass on to us” (Acts 7:38). The Jewish nation was to be the guardian of all that God had revealed through his spokesmen. Of all the nations on earth God had chosen the Jews to be the custodians of his redemptive plan for the human race.152
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 103–104.

-  In chapter 2 Paul argued that neither the law nor circumcision availed the Jewish people because they failed to obey the law; therefore Jew and Gentile stand before God equally as sinners. Thus the natural question arises, What advantage, then, is there in being a Jew? Throughout their history the Jews believed that since they possessed the law, they were the chosen people. If Paul was correct that there was no advantage whatsoever, then for instance what value is there in circumcision? If true circumcision is of the heart rather than physical circumcision (2:28–29), then the natural conclusion is that there is no profit whatsoever in being a member of the covenant people. Paul answers that there is much advantage in every way, meaning that there are a great number of advantages. Here we must remember that Paul never denied there was value in possessing the law; he only said that these advantages did not automatically give the Jews special privileges over the Gentiles. Both were to be judged at the bēma seat of God on the basis of their keeping the law, not on the basis of who possessed it. So Paul mentions the primary advantage—they have been entrusted with the very words of God.* Because of Paul’s introduction of this with first of all, one would expect a list of items to follow (as in 9:4–5—“the adoption of sons; … the divine glory, the covenants, the receiving of the law, the temple worship and the promises … the patriarchs”). However, there is only one item, so most likely this is akin to “foremost of all”: the words of God are esteemed as the primary blessing God has given his people. In the Greek this is actually “the oracles of God” (the only time Paul uses this phrase in his writings), and some have seen this as the Mosaic law (as in Acts 7:38). Literally, the term refers to “sayings” or “pronouncements,” and many have interpreted it here in terms of the divine promises to Israel that were behind his faithfulness (3:3)*. In a sense, both are correct, and it is best seen in its broadest sense: the entire Old Testament as the source of God’s covenant promises to Israel.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 79–80.

3-4절) 하지만 그 하나님의 말씀을 맡았다는 것이 유대인들 모두를 자동적으로 구원에 이끄는 것은 아니다. 하지만 특별히 바울은 로마서 9-11장에서 유대인들을 향한 하나님의 신실하심을 설명한다. 유대인들의 믿지 않음이 하나님의 미쁘심을 폐할 수 없다. 왜냐하면 모든 사람은 거짓되고 죄인이지만 오직 하나님은 참되시기 때문이다. 그렇기에 하나님께서 믿지 않는 유대인들의 심판을 통해서 그의 심판의 정의로움을 입증하실 것이다.
4절 본문에서 인용된 말씀은 시 51:4로 다윗이 밧세바를 범하고 나서 나단 선지자로부터 하나님의 심판을 받을 때 했던 고백이다. 본문은 하나님이 심판을 받으시는 것을 묘사하고 있다. 하나님께서 심판을 받으신다는 것은 상상할 수 없다. 하지만 만약 그런 상황이 있다고 하면 항상 하나님은 그 심판에서 이기실 것이다. 왜냐하면 하나님께서는 신실하시기 때문이다.
만약 하나님께서 심판대에서 심판을 받으신다면 많은 배심원들이나 반대 심문을 하더라도 하나님께서 말씀하시면 그분의 신실하심이, 옳으심이 드러날 것이다. 그렇기에 그분은 언제나 그러한 재판에서 승리하실 것이다. 하나님께서는 언제나 그분의 말씀에 있어서 진실하시다. 또한 그분은 그분의 성품에 있어서 항상 신실하시다. 하나님의 신실하심은 그분의 축복을 보장한다는 사실은 의심없이 받아들여진다. 그러나 그러한 같은 신실하심이 또한 불순종에 대한 심판을 가져온다는 사실에 대해서는 너무 쉽게 간과되는 경향이 있다. 그분의 신실하심은 그분이 당신의 말씀에 있어서 진리이시기에 그것을 지키는 자에게는 축복을 내리시면서 동시에 동일한 말씀이 그 말씀을 거스리고 불순종하는 자들에게는 심판을 내리시는 것이다.
- The   p 105  assertion is supported with a reference to David’s great prayer of penitence in Psalm 51. David confessed his sin and acknowledged that God was justified in his judgment (Ps 51:4). Paul was saying that God will be proven right when he speaks (in judgment). He will win the verdict when the world goes on trial. God is always true to his word. He is faithful to his righteous character. That God’s faithfulness guaranteed his blessings was accepted without question. But that this same faithfulness also involved punishment for disobedience was conveniently forgotten.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 104–105.
본문을 통해서 우리는 신실하신 하나님께서 당신의 말씀을 맡은 유대인들을 거절하신다면 그분의 신실하심에 위배되는 것이 아닌가 하는 질문을 던지는 것이다. 중요한 것은 언약의 말씀은 축복과 저주(구원과 심판)을 모두 포함하고 있다는 것이다. 이는 언약의 백성이 이 말씀에 어떻게 반응하느냐에 달려있는 것이다.
창세기 15장에 하나님께서 아브라함와 언약을 세우시는 장면이 나온다. 희생 제물을 반으로 잘라 그 사이를 지나가시는 장면이 나오는데 이는 자신의 언약을 신실하게 지키시는 하나님의 신실하심을 드러낸다. 그렇게 약속을 지키지 않으면 이런 죽음을 당한다는 의미이다. 


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25 For circumcision indeed is of value nif you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if oa man who is uncircumcised keeps pthe precepts of the law, will not his uncircumcision be regarded2 as circumcision? 27 Then he who is physically3 uncircumcised but keeps the law qwill condemn you who have rthe written code4 and circumcision but break the law. 28 For sno one is a Jew twho is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one uinwardly, and vcircumcision is a matter of the heart, by the Spirit, not by the letter. wHis praise is not from man but from God. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 2:25–29.

육신의 할례
25절) 만약 율법을 행하면 할례가 참으로 유익하지만 만약 율법을 범하면 너의 할례가 무할례가 된다. 이를 풀어 설명하면 다음과 같다. 만약 네가 율법이 명하는 것을 행한다면 네가 할례를 받았다는 것이 너에게 유익이 될 것이지만 만약에 그 율법이 명하는 것을 지키지 않는다면 이는 네가 할례를 받지 않았었던 것과 같이 된다. 즉 무할례가 될 것이다.
할례는 이스라엘 백성이 하나님의 백성이 된다는 증표로 그의 몸에 받는 것이다.(창 17:9-14) 당시 이방 사회속에서 유대인으로서의 정체성을 지키기 위해서 의도적으로 그들은 몸에 할례를 행하고, 음식 규정이나 안식일을 지키는 것을 강조했다. 이는 기원전 2세기경 아티오쿠스 4세가 유대교를 낙인찍는 것으로 이 할례가 사용된 이후에 특별한 명성을 얻게 됩니다.
- Circumcision. God instructed Abraham to circumcise every male in the Israelite household as “the sign of the covenant” (Gen 17:11) that God entered into with Abraham and his descendants (Gen 17:9–14). Circumcision became an important distinguishing mark of the people of Israel, gaining special prominence in the aftermath of the attempt of the pagan king Antiochus IV to stamp out the Jewish religion (167–164 BC). Many Jews in Paul’s day lived where they had to struggle to preserve their identity among pagans, so they emphasized outward distinguishing marks of their Jewish faith such as circumcision, dietary rules, and Sabbath observance. has value if you observe the law. Again, “doing” is what counts in God’s judgment of humans (see note on v. 7).
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), 2295.

- 신구약 중간기 시절, 아티오쿠스 에피파네스는 유대인들의 할례를 금지했다. 하지만 이 결과로 도리어 할례는 유대인이 되는 확실한 징표가 되었다. 시약시대 이방인이 유대인이 되는 마지막 관문, 예식이 바로 이 할례이다.
In the intertestamental period, Antiochus Epiphanes banned circumcision (1 Maccabees 1:48, 60–61), and as a result it was made even more the single definitive sign of being Jewish (see Schreiner 1998:137). In the New Testament period it was the concluding rite when a Gentile became a Jew; and when the sages “went over land and sea to make a convert” (Mt 23:15), the emphasis was on talking God-fearers into taking the final step of circumcision.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 76.

26절) 무할례자, 즉 할례를 받지 않은 이방인이 율법의 규례를 지키면 그 무할례를 할례와 같이 여기지 않겠느냐? 본문의 여기다라는 표현은 하나님의 이름이 언급되지 않으면서 하나님의 행동을 표현하는 의미론적 방식이다.
이를 달리 표현하면 "한편 이방인은 할례를 받지 않았다. 그럼에도 불구하고 만약 그들이 율법의 명령을 준행하면 하나님께서 반드시 그들을 그들을 할례를 받은 것으로 여겨주실 것이다."라고 말할 수 있다.
- Paul continued his emphasis on obeying the law rather than simply knowing what it teaches. In the previous paragraph Paul demonstrated that the possession of the law in and of itself did not grant the Jew a position of privilege. Now he said the same thing about circumcision130 unaccompanied by an observance of the law.   p 101  Circumcision did have value but only if a person continued to do what the law required.131 Otherwise circumcision was no better than uncircumcision. Fitzmyer comments that “Paul’s bold declaration, equating a good pagan with a circumcised Jew, would have been an abomination to Pharisaic ears.”132 Elsewhere Paul wrote: “Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1 Cor 7:19; cf. Gal 6:15). The Jew who habitually breaks the law133 has become for all practical purposes an uncircumcised pagan. What Paul taught here about circumcision for the Jew is equally true of baptism for the Christian. Both function as signs; they do not themselves effect what they signify.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 100–101.

28절) 누가 진정한 유대인인가? 표면적 유대인이 유대인이 아니고, 육신의 할례를 받았다고 해서 그가 진정한 유대인이 되는 것이 아니다. 반면에 내면적 유대인이 진정한 유대인이며 할례는 율법 조문에 맞춰서 육체에 하는 것이 아니라 마음에 영으로 해야한다.
"반면에 진정한 유대인은 하나님의 영으로 되어진 사람이지 율법 조문으로 된 사람이 아니다. 그러므로 진정한 유대인은 육체가 아니라 마음으로 되어지는 것이다."
2장의 마지막에서 바울은 진정한 유대인이 된다는 것이 무엇인지 그리고 어떤 종류의 할례가 진정한 것인지를 요약하고 있다. 겉모습, 외양이나 종교적인 예식을 행하는 것이 사람을 진정한 유대인으로 만들지 못한다. 진정한 할례는 겉으로, 육체에 하는 것이 아니다. 오직 내면에, 심령의 할례만이 의미 있다. 진정한 할례는 성령의 역사이다. 이는 율법 조문을 기계적으로 지킨다고 이루어지는 것이 아니다. 진정한 유대인됨은 내면에 영으로 되는 것이다. 진정한 할례는 오래된 죄악의 성품을 잘라내는 것이다. 이는 오직 하나님의 성령의 거룩하게 하심을 통해서만 성취될 수 있다. 이를 경험한 사람만이 하나님으로부터 칭찬을 받을 수 있다.
- In the last paragraph of chap. 2 Paul summarized what it meant to be a real Jew141 and what kind of circumcision was considered authentic. People were not Jews if their Jewishness was no more than outward appearance. Going through the ceremonial activities of Judaism did not make a person a Jew. And real circumcision was not that which was merely external and physical. A person was a Jew only if he or she was one inwardly. The circumcision that counted was a circumcision of the heart (cf. Deut 30:6).142 Real circumcision was the work of the Spirit.143 It did not come through the mechanical observance of the written code.144 Authentic Jewishness was inward and spiritual. Authentic circumcision was the cutting away145 of the old sinful nature. It could be accomplished only by the sanctifying Spirit of God. Those who had experienced it received their praise from God, not from others.146
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 102.

바울은 왜 더이상 할례가 더이상 표면적 유대인과 이면적 유대인을 가르는 중대한 차이를 만들어 내지 못한다고 말하고 있다.
본문 속에서 몇가지 대조가 등장한다. 표면적/이면적, 육체/마음, 율법 조문/영, 사람에게서/하나님에게서.
- Paul then tells why (gar) circumcision no longer makes one right with God by differentiating between a professing Jew and a true Jew (2:28–29). One cannot be in right relationship with God merely by possessing the covenant signs of the law and circumcision. Such are outward or external realities, and they no longer make one right with God. Since Christ has come, it is the inward or internal reality that matters. In other words, it is not the act of circumcision but circumcision of the heart that God demands. This was also demanded in the Old Testament, as in Deuteronomy 10:16 or Jeremiah 4:4 (“circumcise your hearts”); cf. also Jeremiah 9:25–26. Of course, Paul gives this an entirely new meaning, for this internal reality is now completely realized in Christ and made possible by the Spirit, and only in both can it occur. There are several contrasts here—outwardly/inwardly, physical/of the heart, written code/Spirit, from men/from God.* Each is important. For instance, the written code is the Mosaic law, and the Spirit is not the human spirit (e.g., nrsv, “it is spiritual and not literal”) but the Holy Spirit. As several commentators point out (Käsemann 1980; Moo 1996; Schreiner 1998), this is a salvation-historical switch—the Old Testament covenant centering on the law has now given way to the New Testament covenant centering on the age of the Spirit. Therefore, the true follower of God seeks praise not from people but from God, most likely again a reference to the final judgment (see 2:16). The message is just as important for our day as it was for Paul’s. It is just as easy today to center on the external (church attendance, activity or external piety) rather than on one’s relationship with God. As Stott says (1994:94), “Human beings are comfortable with what is outward, visible, material and superficial. What matters to God is a deep, inward, secret work of the Holy Spirit in our hearts.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 78–79.


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17 But if you call yourself a Jew and drely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are ea guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law fthe embodiment of gknowledge and truth— 21 hyou then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you irob temples? 23 You who jboast in the law kdishonor God by breaking the law. 24 For, las it is written, “The name of God is blasphemed mamong the Gentiles because of you.” 


앞서 1-16절에서 바울은 유대인이나 이방인이나 하나님 앞에 모두 유죄라는 사실을 강조했다. 이제 유대인들이 자신들이 부여 받은 특별한 지위(율법과 할례)에 대해서 그 전선을 넓혀 가고 있다. 바울은 또다시 자신들이 가지고 있는 특권으로 인해서 무언가 특별하다고 생각하는 유대인들의 생각을 터뜨리고 있다. 그것은 그들이 율법을 가지고 있지만, 그것을 알고 가르치고 있지만 그것을 따르지 않기 때문이라는 것을 알려준다.
- The Jewish Failure to Keep the Law (2:17–29)  It is human nature to think we are somehow better than others. We all tend to point to something in our pedigree that makes us stand above the commoners around us, perhaps a successful relative or a moment of victory in the past. For the Jews it was their family tree. They thought that being the recipients of the law placed them above others and gave them a special status before God. In 2:1–16 Paul explained that Jew and Gentile stand equally before God as guilty of sin, and therefore neither can be justified by keeping the law. Now he turns to the other side of the issue. The Jewish people knew they were sinners but believed that they had a special privilege because they were the people of the covenant. Now Paul bursts that bubble as well. He points out first that being the recipients of the law brings them no advantage because they do not truly obey it (vv. 17–24)*. Then he turns to the covenant and its sign, circumcision, arguing that it does them no good either because they are lawbreakers (vv. 25–29). In this section also, Paul returns to the diatribe style of 2:1–5, challenging you Jews (just you in niv) to think seriously about their relationship to God and the law.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 71.


17-24절에서는 율법을 의지하는 유대인을, 25-29절은 할례를 의지하는 유대인을 경고하고 있다.

- Paul discusses the situation of the Jewish people relative to the law in two parts. First (vv. 17–20), he addresses their self-understanding in relation to the law. They thought they had a privileged place because they had the law (vv. 17–18) and therefore were placed in this world to guide the blind and the foolish around them (vv. 19–20). Second (vv. 21–24), he points out to them the basic problem—they had the law but failed to keep it (vv. 21–22). That they transgress their law obviates all the advantages of being the covenant people because they actually dishonor God by breaking the law (vv. 23–24).

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 71–72.

17-24절의 본문은 율법을 수여받은 유대인들이 자신들이 가르치고 설교하는 그 내용을 실천하는 것에 실패했음을 지적한다.

17-20절) 바울은 유대인들이 하나님의 선택을 받은이들로 이들이 율법을 수여받고 하나님을 자랑하며 율법의 교훈을 받아서 하나님의 뜻을 알고 지극히 선한 것과 그렇지 않은 것을 분별하며 맹인의 길을 인도하며 어둠 가운데 있는 자들에게 빛이 되며 율법에 있는 지식과 진리를 가진 자로 어리석은 자들의 교사요 어린 아이의 선생된 자들이었다. 이들이 이렇게 자신을 생각할 수 있었던 유일한 이유는 하나님께서 그들을 선택하시고 그들에게 자신의 진리를 계시하셨기 때문이다.
- The list of things that Jews boast in are legitimate sources of pride. God entered into relationship with Israel alone among all the nations, gave them his law, and set them out as a “light” (v. 19) to the nations (e.g., Isa 49:6).

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.

(롬 2:17-20, 개정) 『[17] 유대인이라 불리는 네가 율법을 의지하며 하나님을 자랑하며 [18] 율법의 교훈을 받아 하나님의 뜻을 알고 지극히 선한 것을 분간하며 [19] 맹인의 길을 인도하는 자요 어둠에 있는 자의 빛이요 [20] 율법에 있는 지식과 진리의 모본을 가진 자로서 어리석은 자의 교사요 어린 아이의 선생이라고 스스로 믿으니』

(롬 2:17-20, 새번역) 『[17] 그런데, ⑨그대가 유대 사람이라고 자처한다고 합시다. 그래서 ⑨그대는 율법을 의지하며, 하나님을 자랑하며, / ⑨실제 인물이 아니라 가상의 논쟁 상대를 가리키는 말 [18] 율법의 가르침을 받아서 하나님의 뜻을 알고 가장 선한 일을 분간할 줄 알며, [19] 눈먼 사람의 길잡이요 어둠 속에 있는 사람의 빛이라고 생각하며, [20] 지식과 진리가 율법에 구체화된 모습으로 들어 있다고 하면서, 스스로 어리석은 사람의 스승이요 어린 아이의 교사로 확신한다고 합시다.』

17-18절) 유대인들이 자랑하는 5가지
1) 자신이 유대인이라 불리우는 것
2) 율법을 의지함, 자신들에게 율법이 주어진 것을 자랑함
3) 하나님을 자랑함
4) 율법의 교훈을 받아서 하나님의 뜻을 앎
5) 율법의 교훈을 받아서 지극히 선한 것을 분간함
이것자체는 참으로 부러워할 만한 것이지만 문제는 그들이 자랑하고 그들에게 맡겨진 것을 바르게 활용하지 못했다는 것이다.

20절) 본문에서 모본이라고 번역된 단어는 embodyment, the outward form이라고 번역된 '모포시스'라는 단어로 모습, 외형, perfect pattern이라는 의미로 딤후 3:5에서 경건의 '모양'이라고 번역되어 사용되었다.
- Full content translates a word in Greek that is rendered “embodiment” in most translations. The only other place where this Greek word occurs in the New Testament is 2 Timothy 3:15, where it has the meaning of “the outward form.” In the NEB this is rendered “they very shape (of knowledge and truth).”

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), 44.
19-20절) 어떻게 유대인들이 이방인들과 관계를 맺고 있는지 4가지
1) 맹인의 길을 인도하는 자
2) 어둠에 있는 자의 빛
3) 어리석은 자의 교사
4) 어린 아이의 선생
이것의 바탕은 바로 그들이 율법 안에 있는 지식과 진리의 모본을 가지고 있다는 것에서 기인한다.

21-22절) 이제 다시 바울은 유대인들을 향한 4가지 질문을 던진다.
1) 가르침
2) 도둑질
3) 간음
4) 우상 숭배
이 내용은 마태복음 23장의 '화 있을진저'의 내용을 떠오르게 한다.

본문에서 신전 물건을 도둑질 하는 것에 대한 의견은 다양하다. 먼저 예루살렘 성전에 대해서 제대로 경배하지 않거나 하나님께 제대로 경배하지 않거나 과도하게 경배함으로 우상을 섬기는 경우, 둘째로 예루살렘 성전의 기물을 실제로 빼앗고 도적질 하는 행동, 세번째는 이방 선전의 기물을 실제로 빼앗는 것을 말한다고 여긴다. 이중에 3번째가 가장 그럴듯 하다.
- It is clear what Paul means by saying that they abhor idols since the idolatry that occurred so often in Israel according to the Old Testament was virtually unknown in the first century; the Jews were proud of their monotheism, and it was a symbol of their superiority over Gentiles. But it is difficult to see how the Jews would rob temples. Stealing from temples did commonly occur in the ancient world (see Josephus Jewish Antiquities 4.207), but the word itself can mean either “robbing temples” or “committing sacrilege or irreverent acts” against a temple (so Bauer et al. 1979:373). Therefore many believe that the sin is irreverence toward the Jerusalem temple, perhaps disregarding God by placing the law and themselves above God’s will (Hodge 1950; Barth 1933; Barrett 1957; Cranfield 1975) or by magnifying the law so highly that they turn it into an idol (Garlington 1990a:142–51). But this seems an obscure offense to set alongside the Jewish abhorrence of idols. Others see this as stealing from the Jerusalem temple itself (e.g., Bruce 1985), but again this does not parallel idolatry very well. Thus, most likely this refers either to the actual robbery of pagan temples or to the misuse of articles and wealth originally belonging to such temples (Godet 1969; Murray 1968; Michel 1966; Käsemann 1980; Krentz 1990; Stott 1994; Moo 1996; Schreiner 1998), which would have been regarded as taking from the temples by Jews. Derrett (1994:558–71) believes the “robbery” was defrauding pagan temples, but literal robbery is a very real possibility as well. Paul is hardly saying that all Jews did this but rather that it was a well-known practice.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 75.

21-24절) 앞서 유대인들의 유익을 살펴본 바울은 이제 유대인들의 중대한 문제에 초점을 맞추고 있다. 그들의 문제는 바로 그들이 선포하고 가르치는대로 행동하지 않는다는 것이었다. 도리어 자신들이 가르치고 선포하는 것을 정면으로 거부하고 그러한 죄를 저지르고 있었던 것이다.
다른 사람을 가르치는 위치에 있는 본인이 자신을 가르치지 않았다. 도둑질 하지 말라 선포하면서 본인은 도둑질 하였다. 간음하지 말라 말하면서 간음하였고 우상을 가증히 여겨라 말하면서 도리어 신전의 물건을 도둑질 함으로 하나님의 이름을 망령되이 일컬었다. 이를 망라하면 율법을 자랑하면서 도리어 자신이 율법을 범함으로 하나님을 욕되게 한 것이다. 결국 이를 통해 하나님의 이름이 이들로 인해서 이방인중에서 모독을 받게 되는 것이다.
하나님을 영화롭게 하는 삶을 살도록 초청받았음에도 불구하고 도리어 그분의 영광을 더럽히고 나아가 그분의 이름을 모독하는 일들이 믿는 자들의 삶을 통해서 벌어지고 있는 것이다.

최근에 "me too"운동이 법조계, 영화계, 연극계로 번져나가고 있다. 종교계안에서 이 문제가 지금 터져 나오지 않는 것이 이상하게 여겨질 정도이다. 간음하지 말라고 가르치고 설교하는 사역자가 교회 안에서 이러한 죄를 짓고 있다는 것을 우리는 잘 알고 있다. 정직하라 말하면서 정작 사역자들은, 그리스도인들은 정직하지 않은 삶을 살고 있다. 결국 이러한 삶을 통해서 하나님의 이름이 우리들로 인해서 하나님을 알지 못하는 이들 가운데서 모독을 받게 되는 것이다. 우리가 그리스도인이 아니라면 좋겠지만, 모두가 우리가 그리스도인이라는 사실을 아는데 정작 우리들의 삶의 모습은 우리가 말하고 가르친대로 살아내지 못하는 것이다. 이 간극을 극복하는 것이 먼저 나 자신이 최우선적으로 목표로 삼아야 하는 것이 될 것이다. 


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God’s Judgment and the Law
12 For all who have sinned vwithout the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13 For wit is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. 14 For when Gentiles, who do not have the law, xby nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is ywritten on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them 16 zon that day when, aaccording to my gospel, God judges bthe secrets of men cby Christ Jesus.

앞서 바울은 유대인과 이방인이 하나님 앞에서 같다라는 사실을 강조하였다. 하지만 분명히 다른 점이 존재하는데 그것은 바로 유대인들은 율법을 가지고 있고 이방인은 그렇지 않다는 것이다.

바울은 하나님께서는 외모를 보시지 않고 편향되지 않게 심판하신다고 말씀하셨다. 따라서 율법을 가졌던 그렇지 않던 간에 하나님께서는 동일한 기준으로 공정하게 심판하신다. 앞서 11절에서 이야기한 하나님의 공정한 심판은 12, 13, 14절에 절에 계속해서 for(gar)라는 표현을 통해서 이루어지고 있음을 보여준다.
- Paul now introduces the Mosaic law for the first time, an issue that will be prominent in the rest of the letter. The point is that if judgment comes by works (vv. 6–11), then all will be judged by the same impartial criteria, whether they are Jews with the Mosaic law or Gentiles apart from it (but still having a law written on their hearts by God). The theme of God’s impartial judgment in verse 11 is explained further (vv. 12, 13 and 14 all begin with gar, for) in terms of its effect on those without the law (v. 12) and with the law (vv. 12–13). All stand equally guilty before God, for those who have the Mosaic law fail to keep it (v. 13) and those who do not have that law still have God’s law written on their hearts (vv. 14–15).

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 67.


12절) 율법없이 범죄한 자(이방인)는 율법 없이 망하고 율법이 있고 범죄한자(유대인)는 율법으로 말미암아 심판을 받게 된다. 이는 모든 사람이 심판을 받게 되는데 유대인들은 자신들의 율법을 통해서 그리고 나머지는 양심의 법을 따라서 심판을 받게 된다는 것이다.
이방인은 율법없이 망하고(perish, ἀπόλλυμαι is used in John 3:16 and 1 Cor 1:18 to designate the ultimate destiny of nonbelievers.) 유대인은 심판을 받는다(judge,κριθήσονται (a “theological passive,” God will do the judging) means not simply that those under the law will be judged but that they will receive a negative verdict, they will be condemned.)
이 둘 사이에 미묘한 차이가 있다.
- Once again Paul compared two groups of people—those who were apart from the law and those were are under the law.88 The Gentiles were “apart from the law” in the sense that they had no responsibility to obey the commands and ordinances given to Israel through Moses. Israel was “under the law” because they were the recipients of God’s revelation through Moses, the great law-giver. Although both groups had sinned,89 the basis for judgment was different. The Gentiles would “perish90 apart from the law,” while the Jews would be “judged91 by the law.” The Mosaic legislation will play no part in the judgment of those who have not heard. God judges the “heathen” on the basis of the light they have received. In the case of those who have heard, however, the law will serve as the standard for judgment.92

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 93.

유대인이나 이방인이나 , 율법을 소유했던 율법을 소유하지 않고 있던 간에 관계없이 이 둘은 모두 그들의 죄로 말미암아 심판을 받게 될 것이다. 이것이 유대인들 편에서는 달라보이지만 하나님의 편에서는 모두 같은 죄인인 것이다.
- The Jews and Gentiles are separated in verse 12 as those outside the Mosaic law and those within it. Those outside will perish without it, but those inside will be judged by it. The first half is common Jewish diatribe against Gentiles (the fact that they were not the recipients of the Torah was the heart of Jewish contempt for them), but the second half is Paul’s rejoinder regarding their equal guilt before God. The key is that both have equally sinned, one outside and the other inside the law, and so both must suffer the consequences of that depravity. Since the Gentiles have sinned outside the Mosaic law, they will be judged accordingly, for they have still sinned against God. But the Jews have sinned from inside the law and so will by judged by the law. The parallelism between perish and be judged is obvious. Here the judgment of the Jews leads to a death sentence similar to that for the Gentiles at the last judgment (2:2, 5, 8–9, 16). There is no distinction, and the Jewish people have no final advantage. Today this is an important message to many churchgoers who think being active gives them a distinct advantage before God. Many will have the terrible shock of Matthew 7:23 when they too hear, “I never knew you. Away from me, you evildoers!”

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 67–68.


13절) 바울이 말하는바 의인은 도덕적인 성질이 아니라 하나님과의 관계를 말하고 있는 것이다. 그런 의미에서 율법을 듣는 자가 의인이 아니라 오직 율법을 행하는 자가 의롭다 하심을 얻는, 하나님과의 바른 관계를 가지게 되는 것이다.
본문을 통해서 바울은 행함으로 얻는 구원을 가르치려는 것이 아니다. 바울은 단언코 이것에 대해서 반대한다. 하지만 본문에서 바울은 유대주의의 관점에서 이를 차용해서 설명하고 있는 것이다. 유대인들은 너무나 율법에 대해서 잘 알고 있었다. 그런데 문제는 그것을 행하지 않는다는 것이었다. 물론 율법을 통해서 구원을 얻을 수 없지만 구원받은 사람이라면 반드시 그의 삶을 통해서 하나님의 가르침, 율법의 행위가 드러나야 하는 것이다.
율법을 듣는 것은 그것을 순종하는 것으로 나아가는 첫번째 단계이다. 하지만 행함으로 이어지지 않는 들음이라면 이것은 아무런 유익이 없다.
- Obviously Paul was not teaching salvation by works. Later, in his summary of this entire section (3:20), Paul clearly stated that “no one will be declared righteous in [God’s] sight by observing the law.” In the immediate context Paul adopted for the moment the perspective of Judaism. What needs to be added is that no one could ever keep the law so perfectly as to be considered righteous before God. People have a fatal tendency to substitute passive agreement for action. But God does not pronounce people righteous because their doctrine is correct. Only those who do what God requires are declared righteous (cf. Lev 18:5).95 Hearing what the law requires is only the first step. Unless hearing becomes doing, it has no particular benefit (Jas 1:22–23, 25). This

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 94.

본문의 의롭다 하심은 justify(디카이오데손타이)라는 단어로 앞서 1:17절에 언급한 대로 하나님께서 예수그리스도의 희생, 대속으로 말미암아 죄인된 이들을 의롭다고, 무죄라고 법적 선언을 내리시는 것을 의미한다.
- Here Paul introduces the important verb “justify” (dikaiōthēsontai), which is part of the discussion in 1:17 and means that God makes a legal decision, declaring repentant sinners righteous or innocent as a result of the sacrifice of Christ for them. Yet this is problematic because it seems to link justification with obeying the law, something that Paul rejects in 3:20 (“no one will be declared righteous [justified] in his sight by observing the law”). It could be that Paul is not thinking of present justification but of final justification at the last judgment (so Dunn 1988a; Schreiner 1998); more likely Paul is writing from the standpoint of the Jew under the law, for whom the heart of the matter was obedience and not just hearing (so Barrett 1957; Murray 1968; Stott 1994; Morris 1988; Moo 1996). Of course, none could ever be truly justified by keeping the law, but Jews standing before God are held accountable for their actions.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 68.

14절) 모세를 통해서 수여된 율법을 받지 못한 이방인도 본능적으로 율법의 일을 행할 때가 있다. 이러한 사람은 율법이 없어도 자기가 자기에게 율법이 된다. 본문의 본성은 단지 자연적인 직관이 아니라 하나님께서 사람가운데 창조하신 양심에 대한 신적 반응에 의한 것을 의미한다.
- This is a “natural” response, not because it is something that one does by instinct of by nature, but because it is a response of the divinely created conscience within man. An expression for their own free will is difficult to render in a number of languages. In some instances it is simply equivalent to “whenever they themselves decide,” “whenever their own heart tells them to,” or “whenever their innermost thoughts say they should.”

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), 40.

예를 들어 이방인, 하나님을 알지 못하는 사람이 다른 사람을 도와주고 연민을 품고 선을 행한다고 할 때, 그는 모세 율법을 직접적으로 받지 않았지만 하나님이 창조하신 인간에게 부여된 신의 성품, 양심에 따라서 이러한 일을 행하고 있는 것이다.

- By nature (see also 1:26) is used in accordance with “the typically Stoic thought of the moral law found in nature,” a view also seen in Philo and Josephus (Harder 1976:600; cf. also Martens 1994:55–67). Calvin (1974:97–98) called this “common grace,” and it means that the Gentiles had a certain innate sense of right and wrong that allowed them at times to do that which was required in God’s law. They do not know God, but they have an internal barometer that enables them to know when they are doing wrong in his sight. As Stott says (1994:86), “Not all human beings are crooks, blackguards, thieves, adulterers, and murderers. On the contrary, some honor their parents, recognize the sanctity of human life, are loyal to their spouses, practice honesty, speak the truth and cultivate contentment, just as the last six of the ten commandments require.” In this sense the Gentiles become a law for themselves, that is, they possess a God-given form of the divine law, a form that is in keeping with the Mosaic law. Paul’s point is that the Jews have no true advantage over the Gentiles by having the law, for the Gentiles have their own form of it.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 69.

유대인들은 율법을 돌판에 새겼지만 이방인들은 그들의 양심, 마음에 그 것을 새겼다.
15절) 이런 이들, 이방인들은 그 양심이 증거가 되어서 그 생각들이 서로 고발, 혹은 변명하여 그 마음에 새긴 율법의 행위를 나타낸다.
바울은 이방인들이 율법을 소유하지 않았지만 1) 그들의 행동, 2) 그들의 양심, 3) 그들의 생각을 통해서 그들 자신이 율법의 행위를 나타낸다고 말하고 있다.
마음(hearts, 카디아), 양심(conscience, 시네이데시스)
본문에 그 생각들이 서로 혹은 고발하며 혹은 변명한다라고 했는데 이는 때로는 우리가 우리가 한 행동에 대해서 네가 잘못했다라고 하기도 하고 때로는 네가 잘했다라고 한다는 것이다. 성경에 모든 상황과 사건에 대해서 무엇이 옳고 그른지 정해 놓고 있지 않다. 이러한 상황에서 우리는 성경에 기초한 우리 양심을 통해서 어떤 사안에 대해서 판단해야만 하는 것이다.
- Accuse and defend are expressed in some languages as direct discourse—for example, “sometimes their thoughts say, You did wrong, and sometimes their thoughts say, You did right.”

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), 41.

- The Gentiles by their conduct showed that what the law required100 was written on their hearts. Paul was not saying that God’s specific revelation to Israel through Moses was intuitively known by pagan peoples. He was saying that in a broad sense what was expected of all people was not hidden from those who did not have the revelation given to Israel. Their own conscience acknowledged the existence of such a law.101 Thrall suggests that Paul was saying that in the pagan world the conscience performed roughly the same function as the law performed in the Jewish world.102 The conscience, however, is not a norm for action but an inner witness that judges whether or not an act is right or wrong.103 It is customary to point out that in v. 15 Paul   p 96  distinguished three ways in which the pagan was apprised of moral responsibility—the law, the conscience, and thoughts that accuse or defend.104 But since Gentiles were “apart from the law” (v. 12), law in their case hardly could function for them in that sense. Further, two parallel clauses with which the verse closes are closely related. Although the conscience is not specifically the thoughts that accuse and defend, it is not wrong to say that they represent the way they function. The second clause clarifies and explains the first. In other words, one ought not to separate the conscience from the inner thoughts that alternatively accuse or defend. The picture is that of people inwardly debating an issue of moral conduct.105

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 95–96.

16절) 하나님께서 예수 그리스도로 말미암아 다른 이들이 알지 못하는 , 나만이 알고 있는 은밀한 것에 대해서 바울이 복음에 말한 것과 같이 심판의 날에 심판하실 것이다.
이 심판의 주체는 바로 하나님이시다. 그런데 이 심판은 복음을 통해서, 여러 성경의 기록과 예수 그리스도의 말씀을 통해서 이미 선포된 것과  같은 방식으로 사람들의 은밀한 것까지 하나님의 때에 이루어질 것이다. 그러므로 모든 이들은 이에 대해서 핑계치 못할 것이다.

- The relationship of verse 16 to verses 12–15 is difficult because the previous verses discuss a present work of the conscience while verse 16 links it with the final judgment. Several different solutions have been proposed (see Cranfield 1975; Dunn 1988a; Moo 1996; Schreiner 1998): (1) Some believe it is a later addition, but there are no grounds for such. (2) Verse 16 might connote a present judgment in the mind (like v. 15), but Paul elsewhere uses “the day” for the Day of the Lord at the end of history (e.g., Rom 13:12; 1 Cor 1:8; 2 Cor 1:14; Eph 4:30; Phil 1:6, 10). (3) Both verses 15 and 16 could refer to the final judgment, with the conscience exercised at that final event, but that does not fit the present orientation of verses 14, 15. (4) The niv places verses 14–15 in parentheses, with the result that verse 16 would go back to verse 13 and justification at the final judgment. However, there is too close a link between verse 15 and verse 16 for this. (5) Verse 16 might sum up the whole paragraph with its emphasis on both present and final judgment. This is partially correct, but the introductory on the day when that opens verse 16 points to a special relationship with verse 15. (6) The best option is to see the present activity of the conscience as finding its culmination in the final judgment. In this sense verse 16 is in inclusio with verse 12, both referring to that final consummation when God will judge [everyone’s] secrets, that is, when all the things hidden from others will be brought to light by God (1 Sam 16:7; Ps 139:1–2; Mk 4:22 par.; Lk 12:2–3). This is similar to 1 Peter 1:17, where God is described as “a Father who judges each man’s work impartially”; that is, he both refuses to play favorites and judges on the basis of the totality of one’s actions.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 70–71.


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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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2 Therefore you have fno excuse, O man, every one of you who judges. For gin passing judgment on another you condemn yourself, because you, the judge, practice the very same things. 2 We know that the judgment of God rightly falls on those who practice such things. 3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on hthe riches of his kindness and iforbearance and jpatience, knot knowing that God’s kindness is meant to lead you to repentance? 5 But because of your hard and impenitent heart you are lstoring up mwrath for yourself on the day of wrath when God’s righteous judgment will be revealed. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 2:1–5.

1-2절) 사람들이 하나님의 심판을 핑계하지 못할 것은 우리가 남을 판단해서가 아니라 판단하는 그대로 우리가 같은 일을 행하기 때문이다. 남을 판단하는 것 자체도 나쁘고 문제가 있는 것이지만 더 큰 문제는 판단하는 그것을 우리가 그대로 행하고 있다는 것이다. 
핑계하지 못한다라는 표현 have no excuse는 법정적 표현이다. 유대인들은 이방인들을 판단하고 심판했다. 그런데 동일하게 그 판단한 기준에 따라 그들또한 심판을 받는 다는 사실을 간과하고 있는 것이다.
- He begins with the fact that they have no excuse, repeating the condemnation of the Gentiles in 1:20. Morris (1988:109) calls this a legal concept, meaning they are “without reasoned defense.” The Jewish people are just as guilty before God as the Gentiles. The first basis of their guilt is the fact that they pass judgment on the Gentiles without considering their own duplicity in the issue. This is similar to Christ’s condemnation of judging others, voiced in Matthew 7:1–5, where he also states that the sin is not so much in the admonition but in the failure to consider one’s own sins (cf. also Gal 6:1). Scripture clearly tells us to admonish each other when we are caught up in sin (also Mt 18:15–18; Heb 3:13), but we do so as an act of love rather than judgmentalism, and we must be certain to consider our own spiritual state. The Jews were too smug in their condemnation, and thus they condemn themselves because they practice the same things. This does not mean that the Jewish people with their highly developed moral stance committed all the sins of 1:26–29 (e.g., homosexuality, idolatry or hating God—Dunn 1988a; Moo 1996; Schreiner 1998 believe the sins of 1:29–31 are particularly in mind here). But they committed many of them and so stood before God with no excuse.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 60.

하나님의 심판은 진리대로 이루어진다.
- In fact, Paul goes on to say (2:2), God’s judgment in such matters is always based on truth. When God condemns sin, he always does so justly and fairly. Paul says that we know this, referring to commonly held assumptions on the part of his readers (cf. 3:19; 7:14; 8:22, 28). The justice and fairness of God was accepted by everyone. Truth (see also 1:18) could refer to God’s reliability and commitment to Israel (so Dunn 1988a:80–81), but it more likely refers to the factual evidence. Divine judgment is completely just because it is always based on the true facts of the matter. In other words, God is always impartial and correct in all his judgments.
On the basis of God’s just and impartial judgments, Paul then reiterates the basic error of the Jews (2:3), namely, their passing judgment on the Gentiles while committing many of the same sins themselves. There is an ABA pattern in verses 1–3 in which the guilt of the self-righteous Jews (1:1, 3) is ratified by the impartial Judge (v. 2). The message for us is inescapable. Like the Jewish people, we must never look down upon or judge others when we ourselves are not right with God. We are all alike sinners before God, and in our condemnation of others we indict ourselves.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 60–61.

3절) 하나님의 심판을 피할 줄로 생각하느냐라는 이 질문은 강조 부정에 가깝다. 너는 절대로 하나님의 심판을 피할 수 없다라는 것이다.

4절) 하나님의 자비하심이 우리들을 인도하여 회개에 이르게 할 수 있다는 사실을 알지 못하고 하나님의 자비의 풍요하심과 인내(용납)와 참으심을 멸시하느냐? 이 질문은 질문이라기 보다는 이렇게 행하고 있는 이들을 향한 질책이다. 하나님의 인자하심을 알지 못하고 도리어 이를 멸시하는 우리들을 향한 하나님의 경고인 것이다.
- The first area of abundance is God’s kindness or goodness. The particular term here is used only by Paul in the New Testament (ten times, half of which are found in Romans [2:4; 8:12; three times in 11:22, where it contrasts the “kindness” and “sternness” of God]). Morris (1988:112 n., following Shedd) believes it connotes not the abstract quality of God’s goodness but the acts of goodness by which his gracious benevolence are felt by people. More likely, however, it refers to both, as in the lxx (e.g., Ps 25:7; 69:16; 100:5), where it describes God’s “kind and merciful disposition or actions (including the resulting gifts of fortune and redemption)” (Zmijewski 1993:475). The second area of abundance is God’s tolerance, referring to God’s postponing his judgment and giving people time to repent (so also 3:26). The third area is quite similar, God’s patience or “longsuffering” as he puts up with sinners, “not wanting anyone to perish, but everyone to come to repentance” (2 Pet 3:9).

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 61.

본문은 유대인들의 완고함과 하나님의 인자하심을 대비시키고 있다. 유대인들은 자신들도 지키지 못하는 기준에 따라 이방인들을 판단함으로 도리어 자신들이 판단을 받고 있는 반면에 하나님께서는 인자하심으로 그들을 회개로 이끌기 위해서 용납하시고 길이 참으시고 있는 것이다. 이러한 하나님을 인정하지 않음으로 인하여 하나님의 진노를 쌓고 있는 것이다.

5절) 우리의 단단하고 고집스럽고 회개치 않은 마음으로 인해서 하나님의 진노의 날, 심판의 날에 진노를 쌓고 있다. 바로 심판의 날에 하나님의 의로운 심판이 이루어질 것이다.
- Yet it must be understood that God’s forbearance and patience are not eternal. God gives the sinner a chance, but judgment will result when that opportunity is spurned. The Jews’ stubbornness and … unrepentant heart will bring down upon them God’s wrath (v. 5)*. Here they are the basis (Greek kata) of God’s wrath. Paul uses strong language to make his point, centering on the hardness-of-heart theme found so often in Scripture (Deut 9:27; 10:16; 31:27 as well as passages on Pharaoh’s hardened heart and the hardness of the Pharisees [Mk 3:5] and the disciples [Mk 6:52; 8:17]). In Romans 11:25 the Jews are described as hardened, and in Ephesians 4:18 the Gentiles are hardened toward God. Morris (1988:115 n., following Earle) notes that the Greek term is behind arteriosclerosis, hardening of the arteries, and so calls this “ ‘spiritual sclerosis,’ the ‘hardening of the spiritual arteries.’ ”

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 62.



하나님의 자연 계시를 거절한 이방인들은 이를 부인할 수 없고 또한 남을, 이방인을 판단하는 유대인들 또한 자신들을 향한 심판을 피할 수 없다. 이는 예수님께서 산상수훈을 통해서 판단하지 말것을 경고하신 바 있다.
- Earlier we learned that Gentiles who rejected the revelation of God in nature were without excuse (1:20). Now we learn that Jews who passed judgment on their pagan neighbors had “no excuse” (2:1).58 In the very act of condemning others they automatically condemned themselves because they were guilty of doing the same things.59 In fact, they “habitually practice”60 (Montgomery) them. It is psychologically true that people tend to criticize in others those negative traits of which they themselves are guilty. Psychologists call this “projection.” Nothing blinds a person more than the certainty that only others are guilty of moral faults.61
Jesus warned against condemning others. In the Sermon on the Mount he said, “Do not judge or you too will be judged” (Matt 7:1). The kind of judging both Jesus and Paul referred to was not a sane appraisal of character based on conduct but a hypocritical and self-righteous condemnation of the other person. In the same context Jesus told his followers to watch out for false prophets (v. 15), who are to be   p 89  recognized by their fruit (vv. 16–20).62 That would be difficult, to say the least, apart from determining which actions are moral and which are not. Evaluation is not the same as condemnation. It is the latter that passes sentence.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 88–89.


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28 And since they did not see fit to acknowledge God, zGod gave them up to aa debased mind to do bwhat ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless. 32 Though they know cGod’s righteous decree that those who practice such things ddeserve to die, they not only do them but egive approval to those who practice them. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:28–32.

결국 중요한 것은 24, 26, 28절에서 하나님께서 사람들을 마음의 정욕과 부끄러운 욕심, 상실한 마음대로 내버려 두신 것은 사람들이 자연에 나타난 하나님의 능력과 신성을 인정하지 않았기 때문이다. 이렇게 자연계시를 거절한 인간은 필연적으로 하나님과 멀어지게 되고 하나님을 인정하지 않음으로 죄의 필연적인 결과를 겪게 되는 것이다.

28절) 성적인 죄악에 이어지는 가장 심각한 죄악상은 바로 마음에 하나님 두기를 싫어하는 것이다. 이에 대해서 쉬운 성경은 "하나님 아는 것을 하찮게 여겼으므로"라고, 새번역은 "하나님을 인정하기를 싫어하므로"라고 번역했다. 이에 하나님께서는 사람들을 상실한 마음(
depraved [worthless or disqualified] mind)대로 내버려 두심으로 마땅히 행해서는 안되는 일들을 하게 하셨다. 앞선 본문 1:21절은 이 상실한 마음이 어떤 상태인지를 잘 설명해준다.
하나님을 아는 것이 지혜와 지식의 근본이라고 했는데 하나님을 아는 것을 하찮게 여기고 이를 어리석은 것으로 치부하는 것은 가장 어리석고 파괴적인 자리로 가는 지름길이 되는 것이다.
역사속에서 하나님의 다스림을 배제하는 세속적인 교육은 가장 중요한 부분을 인정하지 않고 전체를 이해하려고 시도하기때문에 심각하게 결함이 있다.
- Secular education, which rules out the hand of God in history, is seriously flawed because it attempts to understand the whole without acknowledging the most significant part.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 84.

- Paul returns to the issue of the knowledge of God (1:19, 21) in 1:28. It is debated whether the conjunction here (kathōs) means “because” (so Cranfield 1975; Käsemann 1980; and nrsv “since”) or “just as” (Godet 1969; Murray 1968; Dunn 1988a; Moo 1996). The causal would make sense in light of a similar construction in 1:24, 26. However, “just as” is by far the more common meaning (Moo 1996:117 challenges the evidence for “because”), so it is more likely that a correlation is made here between the sin and the consequence. The one leads naturally to the other. The literal translation of the clause here is, “they did not see fit to have God in knowledge.” The first part means that they tested God and disqualified him as worthy of their attention. It emphasizes the deliberate nature of their rejection. In the first century, “ignorance” meant active rejection and not just lack of knowledge. As Dunn says (1988a:66), “they gave God their consideration and concluded that God was unnecessary for their living … an ‘unnecessary hypothesis,’ an infantile projection no longer needed by man ‘come of age.’ ” The second part reinforces this, as knowledge implies not just intellectual understanding but the kind of knowledge that is experienced in right conduct (Hackenburg 1991:25). In other words, it refers to the practical understanding that results from cognitive knowledge. Putting this together with 1:19 and 21, they have received knowledge of God from creation, tested it and found it unworthy of affecting their conduct. They have totally refused to consider God in their daily lives.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 54–55.

29-31절) 본문의 29-31절에는 21가지의 죄악의 목록이 등장한다. 이는 총 세부분으로 나누어지는데 처음 4종류의 죄는 추상적인 명사로 여격 (간접목적어) 단수 명사이고 다음 5가지는 소유격 단수로 시기와 관계되어 있다. 나머지 12가지는 이방 사회 조직에 위험하다고 여겨 비난하는 다양한 죄를 포험하는데 이는 대격 복수 형태이다.
- Paul’s list seems to divide somewhat naturally into three parts. The first four vices are abstract nouns in the dative singular. They are all quite general. The next five are in the genitive singular and relate to envy and its consequences. The final twelve are in the accusative plural and include a variety of sins that pagan society would condemn as   p 85  dangerous to the social fabric.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 84–85.

첫번째 4가지는 자기중심성, 자신의 유익을 위해서 모든 것을 취하고자 하는 죄악이라면 두번째 5가지는 다른이들을 함부로 대하는 태도, 행동을 말한다. 세번째 12가지 죄악은 말로 인한 죄악(2), 자만심의 죄악(4), 죄의 요약(2), 부정적인 죄(4)로 나눌 수 있다.
- Paul now turns to a vice list (1:29–31) to sum up the sins that result from such a worthless mind. Such lists were common in both the Jewish and Hellenistic worlds to depict human depravity (cf. Wisdom of Solomon 14:25–26; in Paul see also Gal 5:19–21; 1 Cor 6:9–10; Eph 4:25–32; 5:3–5; Col 3:5, 8; 1 Tim 1:9–10; 2 Tim 3:2–4; Tit 3:3). It is probably best to organize these into three groups:
1. The first four are general sins that introduce the list—filled with every kind of wickedness, evil, greed and depravity. The language describes them as vessels filled to the brim with evil. Three of the four are synonyms that describe the wicked nature of the depraved person, giving great emphasis to the depths of their sin. Greed is in the list because it is one of the basic manifestations of evil, namely, the self-centered desire to take everything for yourself. Paul elsewhere calls greed idolatry (Eph 5:5; Col 3:5) because it places the accumulation of possessions above God.
2. The next five follow filled with and describe a desire to mistreat others—envy, murder, strife, deceit and malice. Envy is the natural outgrowth of greed and leads into those that follow. When one is filled with desire for what belongs to someone else, it can lead to murder or strife (Moo 1996:119 points out that several ancient writers linked envy with “acts of violence such as ‘murder’ ”). To show the relevance of this, one could survey how many churches have split over the strife that results from envy. Deceit and malice are at the top of the vice list in 1 Peter 2:1 because they are so basic to the theme of man’s inhumanity to man. The desire to take things from others by tricking them or to get them to believe a lie is one of the basic sins. And the desire to hurt others deeply is one the basic areas of human depravity.
3. The final twelve can be further divided into sins of the tongue (gossips, slanderers), sins of pride (God-haters, insolent, arrogant and boastful*), summary sins (they invent ways of doing evil; they disobey their parents) and negative sins (senseless, faithless, heartless and ruthless).The first two make a natural pair. The Greek word for gossip refers to one who whispers the slander to someone else. In a very real sense gossip is passive slander. In fact, it is worse than slander in the sense that slander is more honest; that is, it is intended to hurt the person. The gossip does not care enough about the person to worry about whether he or she is hurt. The next sin is interesting because the term could mean “hated by God” or “hating God.” In light of the whole emphasis on their rejection of God, the latter is more likely here. The three terms for pride are fairly similar in meaning, though insolent implies the possibility of violence, arrogant is used to describe an attitude, and boastful words place oneself above others.
The two following sins are linked mostly by the fact that each is two words rather than one. Those who invent ways of doing evil, literally “invent evil,” look for more and more creative ways to commit their terrible sins. Those who disobey … parents, or are rebellious toward their parents, are castigated often in Scripture (Deut 21:18; Prov 30:11, 17; 2 Tim 3:2). In Leviticus 20:9 cursing one’s parents was considered punishable by death!
The final four are connected only by the fact that they all begin with the negative particle a-. They do function, however, as summaries of the section. Those who are senseless possess the depraved mind of 1:19–21, 28. Creation has communicated the fact of God to them, and the Holy Spirit has proven to them their guilt before God (Jn 16:8–11). Yet they have neglected that voice of God in every instance. This is not a passive ignorance but a willful rejection, building on the picture of the fool in the Old Testament (Ps 53:1; 74:22; Prov 10:14, 21, 23; 15:14). The faithless will break all promises to God or those around them. They cannot be trusted to do anything except live for themselves. The term is used in Jeremiah 3:7–11 of those who broke God’s covenant. Those who are heartless especially lack family love. People without natural affection care only for themselves. Cranfield (1975:132–33) refers to the widespread Greco-Roman practice of “exposing,” where parents would take unwanted babies (usually girls) and put them on the trash heap to die by the weather or wild animals. The ruthless have feelings for no one. Godet (1969:111) alludes to the bloodthirsty Roman preoccupation with gladiatorial combats and pictures the people “gloating over the dying agonies of the vanquished combatant.”

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 55–58.

32절) 하나님을 마음에 두기 싫어하는 이들의 마지막은 이 일이 죽음에 이르는 죄임을 앎에도 불구하고 이를 행할 뿐만 아니라 이 일을 행한 이들을 옳다 하는 것이다.
본문에서 말하는 하나님께서 정하심은 바로 일반계시를 통해 나타난 하나님의 창조 섭리를 말한다. 


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26 For this reason wGod gave them up to xdishonorable passions. For their women exchanged natural relations for those that are contrary to nature; 27 and the men likewise gave up natural relations with women and were consumed with passion for one another, ymen committing shameless acts with men and receiving in themselves the due penalty for their error.

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:26–27.


26절) 앞서 하나님의 진리를 거짓 것으로 바꾸어 창조주보다 피조물을 더 경배하고 섬기는 것으로 인해서 하나님께서 그들을 부끄러운 욕심, 수치스러운 열정에 내어버려두셨다. 이로 말미암아 여인들이 순리대로 행하지 않고 이치를 거스려 행하게 되었다. 본문에서 말하는 순리는 바로 하나님의 창조 섭리를 말한다. 하나님께서 원래 처음 창조하셨을때 피조물들의 행동 원리들이 있는데 이것을 거스렸다는 것이다.
- Paul again follows OT and Jewish tradition in singling out homosexual relations as an especially clear indication of human sinfulness (see especially Gen 19:1–28; Lev 18:22; 20:13; Deut 23:17–18; in the Apocrypha, see The Wisdom of Solomon 14:24–31; in the OT pseudepigrapha, see Sibylline Oracles 3.594–600). unnatural ones. Could also be translated “those that are against nature,” where “nature” refers to the created world as God intends it to be (see also “abandoned natural relations” in v. 27). In making humans beings male and female (Gen 1:27; 5:2; cf. Gen 2:24), God manifests his intention for human sexual relations.

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), 2293.

594 the Eternal, and after him their parents: and more than any 595 men they are mindful of the purity of marriage. 596 Nor do they hold unholy intercourse with boys, 597 as do the Phoenicians, Egyptians, and Latins, 598 and spacious Hellas, and many nations of other men, 599 Persians and Galatians and all Asia, transgressing 600 the holy law of the immortal God which he ordained.
Sibylline Oracles 3.594–600
Robert Henry Charles, ed., Pseudepigrapha of the Old Testament, vol. 2 (Oxford: Clarendon Press, 1913), 389.

본문에서 말하는 부끄러운 욕심은 일반적으로 성적인 욕망을 말하는데 이는 남자와 여자로 더불어 행하는 옳지 않은 관계를 포함한다.
본문에서는 순리와 역리를 대조해서 사용한다. 순리는 '피시스, physis'로 자연, 기원이라는 의미이고 역리는 '파라피시스'로 자연에 반대되는의 의미를 가진다. 바울은 이 본문에서 동성애는 자연스러운 성적인 관계가 아니라 하나님의 창조에 의도된 원리에 반대되는 것이다라고 말하고 있다.

27절) 남자들도 마찬가지로 순리대로 여자와 관계를 맺는 것을 포기하고 서로 음욕을 불태웠다. 이렇게 남자가 남자와 행하는 부끄러운 행동은 그들의 잘못에 대한 벌을 그들 자신에 받았다.
그러므로 우리는 순리가 무엇인지 명확하게 알아야 한다. 순리를 거스리는 것은 너무나도 많다. 그래서 그것을 계속해서 알아가고 따라가기란 불가능하다. 하지만 원래의 기준, 진리는 하나이므로 이것을 바르게 아는 것이야 말로 우리로 하여금 역리에 빠지지 않도록 도와줄 것이다.

불일듯 하매, Consumed or inflamed라는 표현은 매우 강력한 표현으로 파괴적인 내적 욕구를 나타낸다.
- Consumed (or “inflamed”) gives a strong image of a powerful but destructive inward desire.

Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2159.

죄에 대한 보응은 필연적인 모든 결과와 함께 죄 그 자체이다.
- The penalty for sin is sin itself with all its inevitable consequences. Because people failed to glorify God and give him thanks, God gave them over “to sexual impurity” (v. 24). Because they exchanged the glory of God for a lie, he gave them over to the “passions that bring dishonor” (v. 26).29

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 82.

성적인 충동자체는 유익하고 선하다. 이것은 즐거움과 후손을 주시기 위한 하나님의 방법이다. 그런데 이것이 동성을 향한 방향이 될때 이것은 하나님이 주신 목적을 버리게 되고 저급한 열정이 된다.
- The sexual drive itself is wholesome and good. It is God’s way of providing both pleasure and progeny. When directed toward a person of the same sex, it abandons its God-given purpose and becomes a degrading passion.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 83.

모든 죄에 대해서, 특별히 동성애와 관련된 죄에 대해서는 뉴턴 운동의 제 3법칙이 정확하게 작용한다. 이는 작용, 반작용의 법칙이다. 힘을 가하면 이 힘의 반작용으로 물체가 움직이게 된다. 마찬가지로 도덕적인 실패, 죄를 짓게 되면 반드시 이 결과로 심판을 받게 되는 것이다. 더욱이 동성애는 하나님의 의도하신 관계를 깨뜨리는 것으로 이는 반드시 파괴적인 보응을 수반하게 되는 것이다.

바클레이는 로마의 15명의 황제중 14명이 동성애자였다라고 증언한다.
- Barclay notes that “fourteen out of the first fifteen Roman Emperors were homosexuals.”31
- W. Barclay, The Letter to the Romans (Edinburgh: St. Andrews, 1957), 32. A. M. Hunter quotes Suetonius’s remark that Julius Caesar was “every woman’s man and every man’s woman” (The Epistle to the Romans, TBC [London: SCM, 1955], 33). Cf. Plato’s Symposium and Plutarch’s Lycurgus on homosexuality in ancient times.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 82.

많은 이들이 이 동성애의 문제를 문화의 문제로 축소시키려고 하고 있다. 당시 헬라문화에서 동성애는 죄가 아니라 도리어 힘의 상징이었다고 말하기도 하고 일반적인 동성애가 아니라 소아성애의 문제로 축소키기기도 한다. 하지만 본문은 분명하게 이것이 특정한 문화가 아니라 하나님의 창조 섭리와 관계된 문제임을 밝히고 있다.
- Now God’s judicial punishment is to give them over to homosexual practices, as women exchanged natural relations for unnatural ones.* The key term here and in the debate today is nature (Greek physis). Paul uses both the adjective natural and the noun unnatural ones to emphasize that homosexual practices are against God’s created order. The term itself was used in the Old Testament and Jewish world to speak of the created order. By the first century it was seen as a divinely given power that controlled the way things are supposed to be (e.g., Philo and Josephus; see Harder 1976:658–59; De Young 1988:429–41). So Paul is saying not just that this is not the natural way of having sexual relations but that this is against what God intended in creation (see France 1999:249).
It is common today to challenge this interpretation. Some scholars argue that natural should be understood as it is used in the Hellenistic world as a reference to what is the custom from the culture or natural tendencies of the individual (pointing to passages in Paul where physis does not refer to divine intentionality: Rom 2:14; 11:21, 24; Gal 2:15; 4:8; Eph 2:3). In this sense Paul would be saying that homosexuality is wrong only when the culture prohibits it or when the individual does not have that sexual proclivity (so Scroggs 1983:116–28; Mollenkott and Scanzoni 1978:61–66). Since the Greek culture strongly embraced homosexual practices, Paul would only be prohibiting it in these restricted areas. But this would only be true if Paul were writing from a Hellenistic perspective and not a Jewish one. The entire tone of this passage is Jewish, and in verse 27 Paul condemns homosexual practices entirely, evidencing a strong Jewish tone. Natural here refers not to what is natural in the culture but to God’s created order. The Old Testament contains many condemnations of homosexual practices (Gen 19:5, 8; Lev 18:22; 20:13; Deut 23:17–18; Judg 19:22–24; 1 Kings 14:24; 15:12; 2 Kings 23:7; Is 1:9; 3:9; Lam 4:6), and these are continued in intertestamental writings (Wisdom of Solomon 14:26; 2 Enoch 10:1–5; 34:1–3; Sibylline Oracles 3:184–86, 596–600; Testament of Levi 17:11; Testament of Naphtali 3:4–5; Philo On the Life of Abraham 135–37) and the New Testament (1 Cor 6:9; 1 Tim 1:10; Jude 7). In short, Paul is writing as a Jewish Christian and is in complete agreement with the tradition of which he is a part (see also Boughton 1992:141–53).
Paul continues this diatribe in 1:27. Here he turns from female to male homosexuality, pointing out three perversions: abandoning natural relations with women, that is, God’s intention that sex be restricted to male with female; inflamed with lust for one another, with strong language describing them as burning up with desire; and committing indecent acts with other men, stressing the shameful or dishonorable nature of what they have done. Again, it is common for revisionist writers today to reinterpret this. Some (e.g., Scroggs 1983:122) say Paul condemns only pederasty, i.e., men having sex with boys. But De Young (2000:158–59) argues strongly that 1:26–27 is far more general since Paul has men with men (not boys) in verse 27, includes lesbianism (there is no evidence for female pederasty then), and discusses the natural order, all of which center on adult relationships. In other words, all types of homosexual relationships are included. Countryman (1988:109–17) believes the issue is not morality but purity. So they are not sinful but only unclean in a Jewish setting. But this is impossible, for the entire context of 1:18–32, let alone the context of 1:18–3:8, centers on the depravity of humanity. There is no mention of purity issues here, only sin. France (1999:249–51) concludes that Paul unambiguously follows biblical precedent and teaches that “homosexuality … runs counter to the way God has designed human sexuality.” In short, we must say with Hurtado (1996:13–19) that the issue is one of biblical authority. Even when the command runs counter to the current cultural norm, the true Christian must obey God’s command rather than the demands of political correctness.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 52–54.


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24 Therefore sGod gave them up in the lusts of their hearts to impurity, to tthe dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for ua lie and worshiped and served the creature rather than the Creator, vwho is blessed forever! Amen. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 1:24–25.

마땅히 하나님께 돌려드려야할 영광을 그분께 돌려드리지 않고 우상에게 돌려드림의 결과가 바로 내어버려둠이다.
-
God gave them over. In response to humans’ deciding to put idols in the place of the only God, God hands people over to the consequences of their sin. Following the OT and the pattern of Jewish condemnations of the Gentile world (in the Apocrypha see The Wisdom of Solomon 13–15), Paul singles out sexual sins as particularly clear evidence of this turning away from 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), 2293.

24절) 하나님을 알되 하나님을 예배하고 영광돌리지 않는 이들을 향해서 하나님께서 그들을 마음의 정욕대로 더러움에 내버려두심으로 그들 끼리 서로의 몸을 욕되게 하도록 하셨다. 로마서 1장에서 보여주시는 하나님의 진노는 강제적이고 적극적인 신적인 불만, 불쾌감을 부으시는 것이 아니라 죄인들 자신의 반역의 열매를 거두는 것에 대한 제한을 제거하신 것이다. 이 말은 하나님께서 당신의 심판을 제한하고 계셨는데 이제 그 지탱하던 것을 놓아버리셨다라는 의미이다. 하나님의 심판의 방식에는 직접적으로 벌을 내리시는 것이 있는가 하면 죄인들로 하여금 그들 자신의 길로 가도록 내버려두고 허락하는 것이 있다.
- The NIVSB note on 1:24 says, “God allowed sin to run its course as an act of judgment.” God’s wrath mentioned in Romans 1 is not an active outpouring of divine displeasure but the removal of restraint that allows sinners to reap the just fruits of their rebellion. F. Godet writes that God “ceased to hold the boat as it was dragged by the current of the   p 81  river.”22 The TCNT says that God has “abandoned them to impurity.” Moral degradation is a consequence of God’s wrath, not the reason for it.23 Sin inevitably creates its own penalty. “One is punished by the very things by which he sins” (Wis 11:16). Through the psalmist God declared, “My people would not listen to me … so I gave them over to their stubborn hearts to follow their own desires” (Ps 81:11–12). Divine judgment is God permitting people to go their own way.

Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 80–81.

- As a punishment for this idolatry, God “gave them over.” What Paul means by this language is not clear. Some give it a passive sense, as Godet illustrates: “He [God] ceased to hold the boat as it was dragged by the current of the river.”3 But the language suggests a more active involvement of God. He does not simply let go of the boat; rather, he confirms its disastrous course downstream. God reacts to the human decision to turn from him by consigning people to the consequences of their actions. As Paul will show, this involves an ever-increasing cycle of sin, but he highlights sexual sins. The niv rightly interprets the general word “immorality” (akatharsia, lit. “uncleanness”) as “sexual impurity.” In keeping with a widespread Jewish tradition that Paul is adapting in this passage (see Bridging Contexts section on 2:1–11), he shows how the sin of idolatry leads to the disruption of God’s intention in sexual relationships.

Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 61.


25절) 그들의 몸을 서로 욕되게 하는 이 행동은 바로 하나님의 진리가 아니라 거짓을 섬김으로 인한 것이다. 본문에 하나님의 진리는 정관사가, 거짓에는 부정관사가 붙어 있다. 바로 그 유일한 진리를 거짓과 바꾸어 버린 것이다. 또한 영원히 찬송받으실 창조주가 아니라 피조물을 경배하고 섬기는 것이다. 이처럼 하나님으로부터 시선을 돌리게 되면 필연적으로 우리 인간은 신학적으로 도덕적으로 파멸에 이르게 된다.
하나님께서 그들은 내어버려 두신 이유가 바로 25절에 등장하는 것이다. 진리를 거짓으로 바꾸고 창조주가 아니라 지조물을 섬기기 때문에 내어버려 두셨다. 그 결과로 더러움 가운데 그들의 몸을 서로 욕되게 하고 있는 것이다.

본문의 경배하고 섬김이라라는 표현은 경배하고 순종한다. 경배하고 경외감을 표현한다등으로 해석 가능하다. 특히 섬기다를 가장 일반적으로 신에게 존경을 표혀는 종교적인 활동을 나타내는 헬라어이다.
- Worship and serve may be rendered as “worship and obey” or “worship and do reverence to.” Serve translates the most general Greek term for religious activity in honor of a deity.

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), 26.

하나님의 신성이 인간의 부패를 막고 있었는데 이제 그분의 손을 거두시자 인간들은 더욱 미련함 가운데 달려가게 되었다. 본문은 하나님이 직접적으로 벌을 내리시거나 악을 행하도록 하신 것이 아니라 죄의 필연적인 결과가 드러나도록 놓아두셨다는 것이다. 도덕적인 기준이 없다면 성은 동물적인 수준으로 타락할 수 밖에 없다.
- Without moral standards, sex is degraded to animal behavior. There is an emptiness and an incredible sadness behind the state of our world without God.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 51.

- Dunn (1988a:63) believes that truth would also contain ideas of God’s “reliability and trustworthiness” to any Jewish Christian. Instead, they have chosen a lie, which Paul defines as having worshiped and served created things rather than the Creator. The two verbs probably imply pagan cultic worship in idolatrous temples. Idols were lies in the sense that false gods were given creaturely form as statues, and people believed they represented living gods. To choose the creature over the Creator is the essence of idolatry.

Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 51–52.


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