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5 aTherefore, since we have been justified by faith, bwe1 have peace with God through our Lord Jesus Christ. 2 Through him we have also cobtained access by faith2 into this grace din which we stand, and ewe3 rejoice4 in hope of the glory of God. 3 Not only that, but we frejoice in our sufferings, knowing that suffering gproduces endurance, 4 and endurance produces character, and character produces hope, 5 and hhope does not put us to shame, because God’s love ihas been poured into our hearts through the Holy Spirit who has been given to us.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 5:1–5.
1절) 그러므로 우리가 믿음으로 의롭다 하심을 받았다라는 이 구절은 바로 전반부(1:18-4:25)의 중심주제를 정리한 내용이다. 이제 다음 큰 주제를 향해서 나아가고 있는 것이다. 이 자신감의 근거는 바로 예수 그리스도께서 그들의 죄로 인해 죽으셨고 다시 살아나셨다는 사실에 기인한다.
칭의 이후에 이제 주 예수 그리스도로 말미암아 하나님과 화평을 누릴 것을 말하고 있다.
- In fact, “since we have been justified through faith” (v. 1) summarizes the entire argument of chaps. 1–4. Those who have placed their trust in Christ can rest assured that their faith has been credited to them as righteousness (Rom 4:24). p 133 Their confidence is based on the fact that Christ was put to death for their sins and raised again that they might be declared just (Rom 4:25).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 132–133.
칭의의 첫번째 결과는 하나님과의 화평이다. 이는 믿음안에서 하나님을 향해 방향을 수정한 사람들과의 관계이다. 이는 단지 내적인 평정상태를 표현하는 것만이 아니다. 이것은 외부적이고 객관적이다. 하나님과의 화평을 가지는 것은 죄로 인해 야기되는 모든 적대감을 제거함으로 하나님과의 관계를 맺는 것을 의미한다. 화평은 더이상 하나님의 진노아래 있지 않는 것이며 또한 하나님과 다른 사람들, 그리고 그들 자신들과 조화를 이루며 사는 즐거운 경험이다.
- The first consequence of justification is “peace with God.” Peace is a word rich with meaning.89 It speaks of the new relationship that exists between God and those who turn to him in faith (cf. Eph 2:14–15; Col 1:21–22). As Paul used the term, it does not primarily depict a state of inner tranquility. It is external and objective. To have “peace with God” means to be in a relationship with God in which all the hostility caused by sin has been removed.90 It is to exist no longer under the wrath of God.91 It is not necessary, however, in the interests of literary precision to remove all psychological connotations from the term. Peace is also the joyful experience of those who live in harmony with God, other people, and themselves.
This kind of peace is made possible through the redemptive activity of “our Lord Jesus Christ.”92 Paul delighted to dwell on the full title of his Savior. Jesus of Nazareth is the promised Messiah (“Christ”). He is p 134 God (“Lord”93). And he is “our[s]!” Through him we have been ushered into the presence of God the Father. By faith we have gained access (a second consequence of justification) into this gracious relationship in which we now find ourselves (cf. Eph 2:18).94 It leads us to rejoice95 in our hope96 of sharing “the glory of God” (a third consequence).97
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 133–134.
- The second result of justification is access by faith into this grace in which we now stand. By access Paul could mean cultic “access to the sanctuary as the place of God’s presence” (Käsemann 1980:133; this is the connotation in Eph 2:18), but more likely here the word has a connotation of royalty, signifying entrance into the audience chamber of the King of kings (Dunn 1988a; Fitzmyer 1993b). There is a twofold basis for this entrance: Christ (whose death made it possible, vv. 6–8) and faith (the means emphasized in 3:21–4:25). It is interesting that Paul says this grace, referring to the grace of God highlighted in 3:24 (“justified freely by his grace”) and 4:16 (“the promise comes … by grace”). However, there it referred to the character of God, while here it refers to the realm of grace that we experience in Christ, namely, the grace in which we now stand. In fact, the perfect tenses here, have gained and now stand (“have stood” in the Greek), express the idea of a “given state of affairs” to which a person belongs (Porter 1994:22). We now not only have access to but actually stand or have our being in God’s realm. As in Philippians 3:20, “our citizenship is in heaven.” This grace includes our new status as justified and also all the blessings enumerated in 5:1–11.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 127–128.
- Yet we not only have peace and access to grace, but we also have an entirely new basis for “boasting” (rejoice in the niv)*. In 3:27 Paul said that all “boasting” in the law is “excluded” on the basis of the principle of “faith” (see also 2:17, 23). In 4:2–3 he noted that Abraham had nothing “to boast about” because he believed God rather than depended on his works. Yet here there is ground for boasting, namely, in the hope of the glory of God. The earlier passages forbade bragging over human achievement while here pride is encouraged regarding what God has accomplished on our behalf. Pride is sin when it centers on self but valid when centered on the accomplishments of another (like your children or especially your God!). The basis of this pride in God, the hope of the glory of God, is almost certainly not the present glory of the believer (seen in Jn 17:22; Rom 8:30; 1 Cor 11:7; Heb 2:10; 1 Pet 4:14) but the final glory that will be ours at the eschaton (Rom 8:17, 18, 21; Eph 1:18; Col 1:27). Our hope, as in verses 5:4, 5 and 8:20, 24 is a glorious trust in and anticipation of the promises God has given regarding the future. In light of this, Cranfield (1975:260) calls the glory of God “that illumination of man’s whole being by the radiance of the divine glory which is man’s true destiny but which was lost through sin, as it will be restored … when man’s redemption is finally consummated at the parousia of Jesus Christ.” The hope that every sacrifice will be rewarded is the basis for the Christian life with its mandate to live separately from the world; for every earthly glory surrendered, God will recompense an eternal glory (Mt 6:19–21; Mk 10:29–31).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 128–129.
본문에서 바울은 우리라는 표현을 쓰고 있다. 이는 로마의 교인들과 자기 자신을 일체화 시켜서 표현한 것이다. 이 하나님과의 화평을 누리는 것에 대한 같은 경험을 소유하는 것에 대한 인식이 그에게 있었다. 앞서 1-4장에서 칭의에 대한 경험을 다루었다면 이제 그 결과로 얻게 되는 축복을 함께 나누고 있는 것이다. 이는 구약에서는 샬롬, 신약에서는 에이레네로 표현된 것이다 .
2절) 그리스도로 말미암아 우리에게 주어진 구원의 새로운 시대는 하나님의 은혜가 특징이다. 하나님과의 화평의 상태는 바로 그분의 은혜안에 거하며 하나님의 영광을 바라고 이를 즐거워하는 상태이다. 그 소망은 바로 하나님께서 우리를 영화롭게 하실 것이라는 것이다. 미래의 영광은 바로 하나님께서 믿는 자들에게 약속하신 것이다. 본문에 사용된 영광이라는 단어는 히브리어로 '카보드'로 무겁다라는 의미이다. 이는 하나님의 영광이 무거운 속성을 가진다는 것이다. 그의 존귀, 광대함, 편재하심... 죄많은 인간은 하나님의 영광에 다다르지 못한다. 그러나 이사야 선지자의 예언과 같이 믿는 자들은 그 영광을 소유할 것을 약속받았다.
- hope of the glory of God. The hope that God will glorify us. This future glory that God promises to believers brackets chs. 5–8 (8:18, 30). This use of “glory” reflects how the OT uses the Hebrew kābôd to depict God’s “weighty” nature: his honor, majesty, and overwhelming presence (Deut 28:58; Ps 22:23; Isa 26:15; Ezek 39:13). Sinful humans “fall short” of God’s glory (3:23), but in accordance with the prophetic promise (Isa 60:1–2), believers are promised a share in that glory.
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), 2300.
3-4절) 우리가 환난 중에서도 즐거워하는 이유는 바로 환난은 인내를, 인내는 연단(성품)을, 연단은 소망을 이루기 때문이다. 이는 결코 고난 자체를 좋아하고 즐기기 때문이 아니다. 하나님의 사람은 미래의 영광뿐만 아니라 현재의 시험과 고난도 기뻐한다. 시험이 기쁜일이기 때문이 아니라 이러한 시험과 고난이 믿는 우리 신앙인들로 하여금 그리스도를 한걸음씩 닮아가도록 만들어 주기때문이다. 따라서 우리는 현재를 살지만 미래를 바라보면서 하나님께서 능히 이 일을 이루실 것을 기대하기에, 그리고 이를 확신하게에 기뻐할 수 있는 것이다. 이것이 믿는 우리들이 간직해야하는 기쁨, 소망이다.
- The people of God rejoice not only in future glory but in present trials and sufferings, not because trials are pleasant but because they produce a step-by-step transformation that makes believers more like Christ.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2165.
연단(성품)은 시험을 통해서 드러난다. 하나님의 능력과 의지에 대한 우리의 자신감은 우리로 하여금 어려운 시간들을 통해서 저 건너편에 있는 더 밝은 소망으로 이끌어 줍니다. 소망은 피상적인 낙관주의가 아니라 이 모든 것이 지나갈 것이라는 자신감있는 확신입니다. 이것은 가혹한 시험의 때에 그 믿음을 지킨 사람들을 구별해 줍니다.
- Not only do we rejoice in the hope of the glory of God, but we also rejoice in our sufferings (cf. Jas 1:2–4).98 The believers’ joy is not simply something they hope to experience in the future but a present reality even in times of trials and distress. Their joy is not a stoic determination to make the best out of a bad situation. Christian suffering is a source of p 135 joy because its purpose is to build character in the believer.99
Paul argued that suffering produces steadfastness,100 and steadfastness results in “strength of character” (TCNT).101 The Greek term in v. 4 for “character” denotes that which has been proven by trial.102 The NEB translates “endurance brings proof that we have stood the test.” Thus it is the experience of coming through a time of testing that produces hope. Our confidence in God’s ability and willingness to bring us through difficult times leads to an ever brighter hope for that which lies beyond. Hope is not superficial optimism but the confident assurance of that which will surely come to pass. It distinguishes those who have kept the faith in times of severe testing.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 134–135.
본문은 이 환난과 시험을 통해서 우리의 믿음이 자라게 되고, 그 믿음은 하나님이 중심이라는 사실 또한 하나님 의존적인 삶의 방식을 추구하도록 한다.
본문에서 연단(벧전 1:7)의 의미는 불로 금을 제련할 때 사용되는 단어이다. 끊는 점 이상으로 금을 녹여 끓이면 가벼운 불순물들은 표면으로 떠오르게 되는데 이때 금을 제련하는 사람이 이를 제거하게 된다. 이처럼 우리의 삶에 환난, 연단은 불로 금을 연단하는 것과 같은 것이다.
- Endurance then will produce proper Christian character (Greek dokimē), a term also found in James 1:3 and 1 Peter 1:7, connoting a proven character produced by “testing.” The Greek word for testing occurs only in Paul’s writings in the New Testament but is part of a word group used of testing or purifying gold by bringing it to the boiling point, thus allowing the lighter minerals (gold is one of the heaviest of metals) to rise to the surface where the goldsmith can skim them off. This is the message in 1 Peter 1:7, where our faith is refined or “tested” in the crucible of life to make it purer. In the context of Romans 5:3–5 (as in James and 1 Peter) trials “test” the Christian and give them both endurance and a proven character. This was certainly the case with Abraham as discussed in Romans 4, and it was also true for Paul (read 2 Cor 11:16–33, where Paul uses “boast” three times to describe the effects of his own sufferings). Finally, tested character will produce hope, used already in 4:18 to describe how Abraham “in hope believed” and therefore became “the father of many nations” through Isaac. There is a circularity in this. Hope makes it possible to endure, and at the same time the process of enduring and the godly character it produces increases our hope by making us continually reflect on the future realities guaranteed by God. So the four—sufferings, perseverance, character, hope—interrelate and define the Christian approach to life in this world. Bieringer (1995:305–25) shows that hope is at all times active rather than passive; that is, it must always be demonstrated in the kind of victorious living that results from the experience of Christ and brings glory to God in difficult times.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 130–131.
5절) 소망은 우리를 부끄럽게 하지 않는다 왜냐하면 우리에게 부어주신 성령으로 말미암아 하나님의 사랑이 우리의 마음에 부은바 되었기 때문이다.
- In the OT, “shame” sometimes refers to a negative verdict in the judgment of God (e.g., Pss 6:9–10; 25:3; 119:80; Isa 28:16 [“panic”]; 45:16; 45:24; Jer 17:13). Believers need not fear this outcome “because God’s love has been poured out into our hearts through the Holy Spirit.” Paul is alluding to Joel 2:28–32, which promises an outpouring of God’s Spirit (Acts 2:17–21).
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), 2300.
의롭다 하심을 받은 사람의 삶에는 결과적으로
첫번째 하나님과의 화평을 누리게 된다.
두번째 믿음오로 서 있는 이 은혜에 들어감을 얻게 되고
세번째 하나님의 영광을 바라고 즐거워하게 된다.
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