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19 Now we know that whatever vthe law says it speaks to those who are under the law, wso that every mouth may be stopped, and xthe whole world may be held accountable to God. 20 For yby works of the law no human being3 will be justified in his sight, since zthrough the law comes knowledge of sin.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 3:19–20.
19절) 율법이 말하는 바는 율법 아래 있는 자들, 즉 일차적으로 유대인들을 향한 것이다. 이 율법은 모든 입을 막고 온 세상으로 하나님의 심판아래 있게 하기 위한 것이다. 율법이 유대인에게 주어진 것이기에 이방인들은 책임이 없는 것인가? 그렇게 생각할 수도 있지만 도리어 율법을 가지고도 심판아래 있는데 그렇지 않은 자들은 더 심한 상태인 것이다.
일반적으로 바울이 율법이라고 말할때 이는 시내산에서 이스라엘에게 주어진 것을 말하지만 이스라엘의 삶에서의 법의 중요성을 생각할때 이 율법은 구약 전체를 암시하기도 한다. 이 율법이 십계명에 한정되건 아니면 확대되어 구약전체를 받던지 간에 모두가 하나님의 심판아래서 아무런 대꾸도 할 수 없다는 것이다.
앞서 10-18절을 통해서 바울은 율법아래있는 유대인들을 향해서 그들이 유죄라고 선언하고 있다. 그렇기에 율법이 말하는 바는 모든 인류로 하여금 핑계치 못하며 하나님의 심판아래 모든 세계가 해당된다는 것을 말하고 있는 것이다. 이것이 모든 입을 막는다는 것의 의미이다.
- PAUL AND THE LAW
Some of the issues Paul addresses in his letters reflect the transition from an OT understanding of the people of God established through the covenant at Mount Sinai to a NT faith based on Jesus’ sacrificial death. While some of Paul’s opponents vehemently argue that Christians must observe the law (torah), Paul insists that Gentile believers are not obligated to keep all aspects of OT instructions and regulations. Paul comes to this conclusion because the Sinai covenant has been replaced by a new covenant that embraces Gentiles as well as Jews. Yet, although Paul no longer sees himself as being “under the law” like other Jews (1 Cor 9:20), he does not see himself as being without any law, for he is “under Christ’s law” (1 Cor 9:21). In the light of all that Paul has to say, it seems reasonable to conclude that Christ’s law affirms the moral standards reflected in the OT law.
Paul emphasizes that “God would justify the Gentiles by faith” (Gal 3:8) rather than by “works of the law” (Gal 3:5). As supporting evidence he points to how God considered Abraham righteous because he “believed God” (Gal 3:6, referring to Gen 15:6). Paul also argues that God’s promise of blessing for Gentiles is associated with faith (Gal 3:8–9, 14), but “all who rely on the works of the law are under a curse” because it is not possible to obey fully “everything written in the Book of the Law” (Gal 3:10). While Paul has no desire to disparage the law’s importance, he insists that it cannot “impart life” (Gal 3:21). Life comes only through faith in Jesus Christ, who fulfills God’s promise of blessing for the Gentiles. God’s promise to Abraham occurred 430 years before he made the covenant at Mount Sinai, so it takes precedence over the Sinai covenant and its obligations.
Although the law of Moses had an important function in the nation of Israel, it became redundant with Christ’s coming and the inclusion of the Gentiles (Gal 3:23–25). (In his letter to the Romans, Paul expresses comparable sentiments.) While Paul dismisses the observance of the law of Moses as necessary for salvation, he nonetheless views the law as good, being a witness to the righteousness that Christians should display in their lives: “For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself’ ” (Gal 5:14).
The issue of whether Gentile Christians must be circumcised and whether they must observe the law was a central concern at the council of Jerusalem, which Paul attended (Acts 15:1–5). Peter describes the demands of the law of Moses as “a yoke that neither we nor our ancestors have been able to bear” (Acts 15:10); he then adds, “It is through the grace of our Lord Jesus that we are saved” (Acts 15:11). The council decided that they “should not make it difficult for the Gentiles” but should only require them “to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:19–20). The council thus signals that Gentiles do not need to be circumcised or keep the law of Moses in order to be fully righteous before God.
T. D. Alexander, “Law,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2651.
20절) 율법의 행위로 하나님 앞에서 의롭다 하심을 얻을 육체가 없다. 왜냐하면 율법으로는 죄를 깨달을 수 밖에 없기 때문이다. 율법의 행위는 바로 율법을 지키려고 노력하는 인간의 행동을 말한다. 하지만 바울이 지속적으로 강조하는 것은 이러한 인간의 행위로 의롭다 하심을 얻을 육체가 없다는 것이다. 오직 의롭다하심은 인간의 행위로 말미암지 않고 오직 믿음으로 이루어진다는 것이다.
- Whatever a human being does in obeying God’s law (v. 28; Gal 2:16 [three times]; 3:2, 5, 10). through the law. The law of Moses. But the relationship between “works of the law” and “works” in general elsewhere in Romans (4:2, 4, 6; 9:12; 11:6) indicates that Paul’s claim includes ultimately anything humans do. God’s verdict of “righteous” cannot come through human activity of any kind, but only by faith (3:22; 4:1–8).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2296–2297.
- The basic relationship in the first part of verse 20 is that of result and means. By doing what the Law requires is the means of the first part of the sentence, though in a sense it is not the means, since no man is by this means put right in God’s sight. This relationship may be expressed in some languages as “just because a man does what the Law requires does not mean that he is put right with God.” In some languages this may be expressed as a condition—for example, “If a man does what the Law requires, that still does not mean that he is put right with God.”
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 63.
바울은 지속적으로 율법의 요구를 준행하려는 인간의 행위를 통해서 하나님 앞에 의로다하심을 얻은 사람이 없음을 강조한다. 왜냐하면 율법은 사람들로 하여금 죄를 인식하게 하기 때문이다. 이는 우리는 거룩한 하나님의 의로운 요구를 충족시킬수 없음을 의미한다. 왜냐하면 우리는 죄인이기 때문이다. 죄의 문제가 해결되지 않는 이상 율법은, 또한 율법을 지키려는 인간의 노력은 하나님의 기준에 이르지 못한다. 율법의 목적은 행동을 지도하는 것이지 하나님의 의로움의 기준앞에 설 수 있는 방법을 제공하는 것이 아니다. 다른 말로 율법의 목적은 의롭다 함에 있지 않고 사람들로 하여금 죄를 인식하도록 하는 역할을 한다. 그렇다고 해서 율법이 죄를 짓게 하는 것은 아니다. 도리어 율법은 그들의 반역이 죄라는 사실을 인식하게 한다는것이다. 그렇기에 율법 자체의 문제가 아니라 인간의 본성의 악함이 문제인 것이다.
- Once again Paul reiterated the theme that was so difficult for his Jewish audience to understand and accept. No human being can be brought into a right standing with God on the basis of doing what the p 111 law requires.182 Why? Because the law makes a person conscious of sin. It reveals that we are unable to live up to the righteous requirements of a holy God. Law encourages effort. But human effort inevitably falls short of the divine standard. The purpose of the law is to guide conduct, not to provide a method to stand before God on the basis of one’s own righteousness. Phillips notes that “it is the straightedge of the Law that shows us how crooked we are.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 110–111.
오늘의 본문은 유대인과 이방인의 죄의 보편성에 대한 결론에 해당한다.(1:18-3:18) 본문은 마치 법정을 떠오르게 한다. 이 법정안에 율법을 맡은 유대인과 이방인이 모두 피고인 석에 앉아 있다. 심판정에는 하나님께서 앉아 계신다. 율법이 이들의 죄를 송사한다. 그 앞에서 누구도 입을 열지 못한다.
율법의 행위에 대한 다양한 견해들
- The meaning of “works of the law” (niv, observing the law) as attempts to be accepted by God has been challenged from several perspectives. German scholars in the Bultmann camp have said that anyone who tries to obey the law sins by definition, for such an attempt is idolatrous since salvation can only come by grace (so Bultmann 1955:52; Käsemann 1980:89). But this is clearly wrong, for Paul is not saying that keeping the law is sin. In fact, just the opposite: failing to keep the law is sin. The more important challenge comes from “the new perspective on Paul,” a movement centered on E. P. Sanders and James D. G. Dunn. Sanders (1977) developed his view of “covenantal nomism,” stating that for the Jews there was no issue of getting in the covenant but only of staying in it. Therefore, the law was for maintaining their relationship with God, and the “works of the law” were simply the means by which one remained in the covenant. This was modified by Dunn (1988a:153–54, 158; 1992b:99–117), who interpreted the “works of the law” as the “boundary markers” that differentiated a Jew from a Gentile, “those acts prescribed by the law by which a member of the covenant people identified himself as a Jew and maintained his status within the covenant” (1988a:158). Therefore, Paul rejected the “works of the law” because it offered salvation to the Jews alone and excluded the Gentiles. This has rightly been challenged by Cranfield (1991:89–101), Moo (1996:206–17) and Schreiner (1998:171–74), who point out that such works were never “identity markers” or nationalistic indicators, and that chapter 2 clearly teaches that the Jewish people will be judged by God on the basis of their failure to keep the law. For Paul, transgressing the law is sin, and the problem is human inability to obey the law. As Moo says (1996:215–16), Sanders’s very thesis that works for the Jews were a means of “staying in” indicates that at the final judgment works would play “a necessary and instrumental role in ‘salvation.’ ” This in fact is the point of 3:20, that no one can be “justified” (niv, declared righteous) on the basis of works.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004).
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