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Brothers,1my heart’s desire and prayer to God for them is that they may be saved. 2 For I bear them witness that bthey have a zeal for God, cbut not according to knowledge. 3 For, being ignorant of dthe righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. 4 For eChrist is the end of the law for righteousness to everyone who believes.2
1Or Brothers and sisters
bSee Acts 21:20
c[ch. 9:31]
dSee ch. 1:17
e[Matt. 5:17; Gal. 3:24]
2Or end of the law, that everyone who believes may be justified
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:1–4.
1절) 바울이 마음에 원하는 바와 하나님께 구하는 기도의 제목은 바로 이스라엘, 그들이 구원을 받는 것이다.
2-3절) 그런데 이스라엘이 하나님께 열심이 있지만 올바른 지식을 따른 것이 아니었다. 도리어 하나님의 의를 모르고 자기의 의를 세우려고 힘썼는데 결과적으로 하나님의 의에 복종하지 않았다.
유대인들이나 지금 우리들에게 있어서의 가장 큰 문제는 하나님에게 헌신한다고 하지만 이것이 하나님의 뜻에 맞지 않는 것이 문제이다. 그 이유는 올바른 지식이 없으므로 자신의 소견에 옳은대로 행하는 것이다.
- Paul’s fellow Jews display a commendable dedication to God, but it is not directed by true insight into the purposes of God. The Gospels repeatedly touch on this issue, as Jews fail to understand that God is revealing himself in Jesus (Matt 12:22–37; John 9:13–41).
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2311.
실제로 바울은 그리스도를 만나기전 누구보다 유대교에 열심이었다. 그리고 그는 이 자신의 행동과 열심으로 하나님앞에 바르게 서 있다라고 생각했다. 하지만 그는 거치는 돌에 부딪친 것이다. 의의 법을 따랐지만 의에 이르지 못한 것이다.(9:31-32)
4절) 그리스도는 모든 믿는자의 의를 위하여 율법의 마침이 되신다. 인간의 행위와 노력으로 율법의 요구를 충족시킬 수 없다. 그래서 그리스도께서 친히 율법의 마침이 되신 것이다.
그리스도는 율법의 시작이자 마침이 되신다. 그러므로 의는 그리스도를 믿는 모든 자들에게 속해 있다.
본문의 마침이라는 단어는 헬라어로 ‘텔로스’라는 단어로 마침, 목표라는 의미의 결합이다. 마치 결승점을 향해 달리는 경주로 비유한다면 주님께서 그 경주를 마치셔서 끝이 났고 더이상 그 법이 주장하지 않는 상태가 된 것이다. 그래서 우리가 그리스도와 함께 그 나라에 들어가면 더이상 율법의 요구를 받을 필요가 없게 되는 것이다.
- culmination.Greek telos; combines the ideas of “end” and “goal.” Like the finish line in a race, Christ was what the law all along was directed toward; and now that Israel has reached the finish line (the coming of Christ), the race (the law) has ended. The law no longer governs the people of God in the way that it did before Christ (6:14–15; 7:4–6; Gal 3:23–25). everyone who believes.Gentiles as well as Jews (vv. 11–13).
- vv. verses in the chapter being commented on
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2311.
사람들은 그들이 오직 전적인 은혜로 값없이 받기 위해 노력하지 않는다는 것은 큰 문제이다. 그들의 문제는 자만심이 하나님의 선물을 받는 길을 막는 다는 것이다. 신성한 은혜에 대한 사람들의 깊이 뿌리박힌 적개심은 자만심과 완고한 자기 의지(self-reliance)로 이는 자랑할 기회를 빼앗기는것 보다 더 큰 손해를 입게 된다.
- The only thing God requires of people is that they not persist in trying to earn what they can only receive as a totally free gift. Their problem is that pride stands in the way of receiving God’s gift. Deeply ingrained in people’s hostility to divine grace is a proud and stubborn self-reliance that would rather suffer loss than be deprived of an occasion for boasting.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208.
본문을 통해서 분명하게 율법에서 은혜로의 전환이 나타난다. 의의 기준이 오직 율법의 행위에서 믿음으로 전환되었다. 바울의 시대나 지금 시대나 이 믿음과 행위의 문제는 동일하다. 지금 이시대의 교회도 천국행 티켓을 얻기 위해서 교회에 출석하고 구제 활동을 하고 최선의 노력을 다한다. 메시지를 가능한한 명확하게 하는 것이 1세기만큼 지금도 중요합니다. 당신의 삶을 합리화하기 전에 당신의 마음을 돌아보십시오. 당신은 당신의 영원한 운명을 가지고 게임을 하고 있습니다.
- A law-based righteousness is no longer sufficient because Christ is the end of the law.*This means that Christ has become the culmination or climax of the law in the sense that it has pointed to him and been finalized in him. The law has not ceased to have any value; in 7:12, 14 Paul says the law is “holy, righteous, good” and “spiritual.” As part of Scripture, it is also “profitable” (so Moo 1996). So Christ has not abolished the law (cf. Mt 5:17–20) but has replaced it as the standard for righteousness. In this sense he has culminated the law as the focal point of its purpose. Paul is saying, then, that Christ has put an end to any attempt to achieve righteousness by means of the law (so Morris 1988; Schreiner 1993b). Salvation is attained by faith in him alone, and the works of the law in that sense are at an end. In 6:1–6 we have “died to sin” so that we can “live a new life,” and in 7:4 we “died to the law through the body of Christ” so that we can “belong to” God. The slavery to the law of sin and death has been broken, and we are now slaves to God (6:15–22). There has been a salvation-historical switch from the covenant of the law to the covenant of grace so that there may be righteousness for everyone who believes.The works of the law have been replaced by faith as the only standard for righteousness. Jew and Gentile alike can be made right with God the same way—only by believing in Christ. The problem of faith and works is the same today as it was in the time of Paul. Every church has many in it trying to buy their way into heaven by church attendance, by activity in charity organizations and by doing their best in general. It is just as important today as in the first century to make the message as clear as possible—examine your heart before you rationalize your life. You are playing games with your eternal destiny!
- *10:4There is a great amount of controversy over the meaning of end of the law.Both terms are debated. Does endmean (1) that Christ is the fulfillment of the law (Cranfield 1979 names Clement of Alexandria and Eusebius; Barth 1933), (2) that he has put a temporal end to the law (Sanday and Headlam 1902; Dodd 1932; Michel 1966; Godet 1969; Käsemann 1980; Fitzmyer 1993b; Linss 1993; Stott 1994; Schreiner 1998), (3) that he is the culmination of the law (Moo 1996), or (4) that he is the goal of the law (Howard 1969:332–33; Badenas 1985; Rhyne 1985; Barth 1933; Cranfield 1979; Fitzmyer 1993b; Bechtler 1994). At the outset, it must be said that there is no hint in Paul or the New Testament that Christ has abolished the law. The closest is Hebrew 8:13, saying it is “obsolete” and “will soon disappear.” But that is not total replacement. Matthew 5:17–20 says that the law is intact in Christ, which could support the fulfillment interpretation; but that is difficult to uphold in Paul. More possible is the idea of goal, for Paul often emphasizes that the law points forward to Christ (Gal 3:19–4:7). Probably best is a combination of (2) and (3), that Christ provided a temporal end but in the sense of “culmination” rather than replacement. The law did point to Christ, but it has been caught up in him rather than replaced by him. There is indeed a salvation-historical movement from law to gospel, but there is continuity and not just discontinuity between them. As for the meaning of law,it is almost certainly the Mosaic law rather than the principle of law in general or the Old Testament as a whole (as I have argued throughout this commentary).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 265–266.
하나님께 열심이 있으나 올바른 지식이 없음으로 자기 의를 위해 어리석게 살아가는 이들에게 하나님을 알아가는 올바른 지식을 알려주는 것은 매우 중요하다. 그래서 내가 과연 누구를, 무엇을, 어떤 대상을 섬기는지 바르게 알아야 한다. 그럴때 이땅에서의 우리의 달음질이 헛되지 않을 수 있다.
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