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15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for bmany. 16 And the free gift is not like the result of that one man’s sin. For cthe judgment following one trespass brought condemnation, but the free gift following many trespasses brought djustification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness ereign in life through the one man Jesus Christ.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 5:15–17.
Verses 15–21 contain six comparisons between Adam and the result of his sin and Jesus and the result of his redemptive work. Verses 15 and 17 follow the pattern, “If A, how much more B.” Verse 16 uses the negative form, “A is p 144 not like B.” Verses 18, 19, 21 follow the pattern, “Just as A, so also B.”
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 143–144.
15절) 바울은 계속해서 아담과 예수 그리스도를 대조하고 있다. 아담의 죄로 말미암아 모든 인간에게 전가된 죄의 본성, 즉 원죄에 대해서 바울은 설명하고 있는 것이다. 이 한 사람, 아담의 범죄로 말미암아 모든 사람이 죽었고 또한 한사람 예수로 말미암아 은혜의 선물이 많은 사람에게 넘치게 되었다. 죽음은 하나님과의 영적인 관계의 단절로 시작하여 마침내 육체적인 죽음에 이른다. 이에 대조되게 바울은 그리스도의 은혜의 풍성함을 강조한다.
- Paul contrasts the consequences of the work of Adam and of Christ five times in the next five verses, showing their decisive roles as covenantal heads of the people they represent. Paul clearly teaches “original sin,” the fact that all people inherit a sinful nature because of Adam’s sin. Paul probably is also teaching that all people are in fact guilty before God because of Adam’s sin. Many (i.e., all human beings excluding Christ) died through Adam’s one sin. Death begins with spiritual separation from God and culminates in physical death. By contrast Paul emphasizes the lavishness of Christ’s grace bestowed on the many that belong to him.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2166.
하나님의 은혜는 아담의 죄가 악한 것보다 무한하게 선하십니다. 죄가 아담안에 있는 모든 사람에게 확장되지만 하나님의 은혜는 그리스도안에 있는 모든 사람의 운명과 영원한 삶을 변화시킵니다.
- “God’s grace is infinitely greater for good than Adam’s sin is for evil.”139 Although sin extends to all who are in Adam (and all are by birth), the grace of God transforms for eternity the life and destiny of all who are in Christ (and all who turn to him in faith are).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 145.
16절) 이 선물은 범죄한 한사람, 아담으로 말미암은 것과 같지 않다. 심판은 한 사람(아담)으로 말미암아 정죄에 이르렀으나 은사는 많은 범죄로 말미암아 의롭다 하심에 이르렀다. 본문은 이 선물과 한 사람의 죄의 결과를 대조하고 있다. 아담의 원죄는 심판을 받았고 정죄를 받았다. 아담으로부터 유래한 모든 사람의 많은 죄는 은사를 통해서 의롭다함을 받았다.
- Although v. 15 shows that “the gift is not like the trespass,” v. 16 teaches that the result of “the gift … is not like the result of the [trespass].” The comparison takes the form of “A is not like B.” Adam’s one sin was followed by judgment and brought condemnation. The many trespasses (of all who stem from Adam) was followed by the gift that brought justification. “A” is the story of divine reconciliation through the obedience of the second man, Christ. “B” is the story of humankind’s fall from God’s favor through the disobedience of the first man, Adam. “A is not like B.” What people did was to rebel; what God did was to restore.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 145.
17절) 한사람, 아담의 범죄로 사망이 왕 노릇 하였은즉 은혜와 의은 선물을 풍성하게 받은 자들은 한분 예수 그리스도를 통하여 왕 노릇 하게 될 것이다.
15절에서는 아담의 범죄는 죽음을 예수의 선물은 풍성함을 가져온다.(죽음과 풍성함)
16절에서는 범죄는 심판과 정죄를 가져오고 은사(선물)은 의롭다하심을 가져온다.(정죄와 칭의)
17절에서는 죄로 말미암아 사망이 왕노릇하지만 예수 그리스도를 통해 은혜와 의를 받은 자들은 생명이 왕노릇하게 될 것이다.(사망과 생명)
본문은 계속되는 반복을 통해서 아담의 범죄와 예수님의 선물이 얼마나 큰 차이를 보이는지를 지속적으로 강조한다. 한사람의 범죄로 모든 사람이 죽었지만 한사람 그리스도의 은혜로 말미암아 그를 믿는 모든이에게 구원이 미치게 된 것이다.
- Sin and death hold sway over all humanity because of the trespass of the one man. Yet once more that power has been nullified. Grace overturns sin, and life triumphs over death because the one man, Jesus Christ has overturned the act of the one (Adam). Paul’s language virtually stumbles over itself to demonstrate how much more God’s gift has accomplished. Grace from verse 15 has become God’s abundant provision of grace, pointing to the over-reaching bountifulness (so Barrett 1957, “excess”) of God’s grace as the source of life. The gift is now clarified as the gift of righteousness, probably referring to both the new status bestowed as well as the act of justifying (as in v. 16). Salvation-history is here portrayed as the actors switch from God, whose act of grace makes salvation possible, to Christ whose gift procures salvation, to the believers who receive the gift and reign in life. This reign, the overturning of death’s reign, is future. Death reigned in the past, but for the believer life controls the future. Many take this as an apocalyptic concept referring to eternal life after the establishment of “a new heaven and a new earth” in Revelation 21, but it is more likely inaugurated eschatology, meaning that life reigns from the moment one becomes a follower of Christ and will be consummated at the eschaton.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 143–144.
이 짧은 세절의 본문속에서 은사(카리스마), 선물(도레아), 은혜(카리스)라는 단어가 7번 등장한다. 아담의 범죄로 일어난 것은 죽음과 심판, 정죄이다. 하지만 그리스도로 말미암은 결과는 완전히 다르다. 정죄가 있는 곳에 그리스도는 칭의(의롭다하심)을 가져오셨다. 정죄는 한 죄로 말미암아 임했으나 칭의는 많은 범죄를 따라 왔다. 우리는 이를 통해서 하나님의 은혜의 장대함을 보게 된다. 크랜 필드는 이렇게 말한다. "그 하나의 잘못된 행동은 심판으로 응답되야한다. 이는 완전히 당연한 것이다. 반면에 그 축적된 죄와 모든 세대의 범죄는 하나님의 선물로 응답되어야 한다. 이는 기적중의 기적이다. 이는 인간의 이해를 완전히 벗어난 것이다."
- The word “grace” and the related word “gift” occur seven times in these three verses. What happened as a result of Adam’s sin is entirely a matter of “just deserts.” “Death” (vv. 15, 17), “judgment,” and “condemnation” (v. 16) inevitably and justly follow sin. But what has happened as a result of Christ is quite different. In place of condemnation, Christ brings “justification” (v. 16). Condemnation came as a result of “one sin,” but justification “followed many trespasses” (v. 16). We see in this circumstance, Paul concludes, evidence of the overwhelming grace of God. As Cranfield puts it, “That one single misdeed should be answered by judgment, this is perfectly understandable: that the accumulated sins and guilt of all the ages should be answered by God’s free gift, this is the miracle of miracles, utterly beyond human comprehension.”9
The power of God’s grace operating through the work of Christ means there is a “how much more” in the quality of what Christ accomplishes in comparison with what Adam has done (v. 17). Christ more than cancels the effects of Adam’s sin—he enables those who have received the “abundant provision of grace” and “the gift of righteousness” not just to experience life but to “reign in life.”
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 183–184.
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