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20 vFor when you were slaves of sin, you were free in regard to righteousness. 21 wBut what fruit were you getting at that time from the things xof which you are now ashamed? yFor the end of those things is death. 22 But now that you zhave been set free from sin and ahave become slaves of God, bthe fruit you get leads to sanctification and cits end, eternal life. 23 dFor the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 6:20–23.
자유는 우리가 섬길 것인가 아닌가의 문제가 아니라 어떤 주인을 섬길 것을 선택하느냐의 문제이다. 의는 거룩함으로 이끌고 죄를 주인으로 섬기는 것은 악으로 이끈다. 의는 죄에 의에 영향을 받은 도덕적 방향을 바꾸어 성화로 이끕니다. 이 두 경우 모두 과정이 진행중입니다. 죄를 즐기는 그리스도인들은 그들 자신이 윤리적 줄다리기로 실패할게 될 것입니다. 이 갈등의 대답은 실제적입니다. 너의 몸을 썩을 것에 드리지 말고 선하고 순결한 행동들에 드리십시오.
- Freedom is not a question of whether or not we would like to serve but the choice of which master we will serve. Righteousness leads to holiness; sin as a master promotes wickedness. Righteousness reverses the moral direction taken by sin and leads to sanctification. In both cases a process is under way. Christians who entertain sin find themselves in an ethical tug-of-war they are bound to lose. The answer to this conflict is practical; surrender your body to those activities that are good and pure rather than to those that defile.
When sin was our master, we were free from the control of righteousness (v. 20). And what benefit did we reap from that lifestyle (v. 21)?56 (We are now ashamed of how we lived.) We received no benefit at all, unless of course we consider the negative reward of death!57 But now we are set free from sin’s bondage (v. 22).58 We have become slaves of God. And is there benefit in this? Most certainly! The reward for serving God is growth in holiness and, in the end, eternal life.59 In fact, apart from holiness there is no eternal life. The author to Hebrews counseled a holy life because “without holiness no one will see the Lord” (Heb 12:14). Slavery to sin results in death. Slavery to righteousness leads to eternal fellowship with God. Or, in the words of Jesus, the broad road (the path of sin) leads to destruction, but the narrow road (the way of righteousness) leads to life (Matt 7:13–14).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 158.
본문은 19절의 명령에 기반한다. 20절 초반에 '가르'라는 접속사가 사용된다. 이는 그러므로라는 의미이다. 바울은 우리가 그리스도인이 되기 이전의 '때'와 그리스도인이 되고 나서' 이제'를 대조한다.
20-22절) 우리가 죄의 종이었을 때는 의에 대해서 자유로웠다. 하지만 우리가 지금 부끄러워하는 그 것으로부터 우리가 얻을 수 있는 열매는 무엇입니까? 그 일의 끝은 사망입니다. 하지만 이제 우리는 죄로부터 자유페 되어 하나님의 종이 되었습니다. 그 열매는 거룩함이고 그것의 마침은 영생입니다.
21절과 22절은 완벽하게 대조를 이룬다.
불신자가 죄의 노예의 상태에 있을 때 부끄러움의 열매를 맺게 되고 이것으리 결국은 사망이다. 반면에 신자들은 죄로부터 해방되어 하나님의 종이 됨으로 거룩함의 열매를 맺게 되고 이것의 결국은 영생이다.
- The transfer from the realm of sin and death to the realm of righteousness and life (vv. 20–23) is the ground for the command in verse 19. (Verse 20 begins with a gar[“for”], not translated in the niv.) Paul again contrasts the “when” of our pre-Christian past (vv. 20–21) with the “now” of our Christian present (vv. 22–23). Non-Christians often pride themselves on being free, in contrast to Christians, who in their estimation have lost their human autonomy by bowing the knee to Christ. Paul notes that non-Christians do, indeed, have a freedom—the freedom not to be able to lead righteous lives. Genuine autonomy is not an option. If one is not serving God, then, whether knowingly or not, one is serving sin.
To bring to our minds even more forcibly the negative side of our pre-Christian past, Paul reminds us of the shame we feel for what we used to do. Just how he makes this point in verse 21 is debated. The niv suggests that Paul asks a rhetorical question implying the answer “none.”5 But it is preferable to follow here the punctuation adopted in, for instance, the njb: “What did you gain from living like that? Experiences of which you are now ashamed, for that sort of behaviour ends in death.”6 The verse then matches the structure of verse 22 almost exactly:
| Status | Result | Outcome | |
| Before we were Christians (v. 21): | slaves of sin, free from righteousness | fruit bringing shame | death |
| Now that we are Christians (v. 22): | free from sin, slaves of God | fruit bringing sanctification | life |
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 212.
23절) 죄의 삯은 사망이지만 하나님의 거저 주시는 은사는 그리스도 예수 우리 주 안에 있는 영생이다.
우리가 쌓은 죄로 인해 그 삯으로 지불된 것은 바로 사망이다. 본문을 통해서 우리는 사망과 영생, 얻는 것과 주는 것의 대조를 볼 수 있다. 죄인들은 죄의 충동에 순종함으로 죄의 댓가를 쌓고 있는데 그것은 바로 하나님과의 영원한 분리이자 사망이다. 반대로 의의 충동에 복종하는 것으로 신자가 얻는 것은 아무것도 없다. 그러나 그들은 영원한 생명, 영생을 선물로 받는다. 의의 행동을 통해서 하나님께서 그리스도를 믿는 믿음으 통해서 선물로 주시는 것이다. 의에 대한 순종이 이것을 보장하는 것은 아니다.
- It all comes down to this: the wages paid by sin are death,60 p 159 but the gift God gives is eternal life (v. 23).61 Not only is the contrast between death and life but also between earning and giving. Sinners earn what they receive. By obeying the impulses of sin, they are storing up the reward for sinning. Their severance check is death—eternal separation from God, who alone is life. By yielding to the impulses of righteousness, believers do not earn anything. They do, however, receive a gift—the gift of eternal life, which comes by faith through Jesus Christ their Lord.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 158–159.
우리는 본문에서 군대와 추수의 이미지를 볼 수 있다. 추수때에 일군이 받는 삯, 혹은 군인이 참전의 대가로 받는 삯을 떠올릴 수 있다. 군인이 나라에 충성함으로 대가를 받는 것이다. 그런데 죄의 대가는 바로 영원한 사망이다. 죄의 마지막 삯은 바로 죽음이다. 그 이전에 받는 삯은 부끄러움이다. 여기서 죽음은 육체적, 영적 죽음으로 모두 포괄한다. 본문에서 우리가 주목해야할 것은 죄는 삯이고 영생은 선물이라는 것이다. 이러한 대조는 의도적인 것이다 사람들은 반드시 그들의 행위로 심판을 받게 될 것이다. 하지만 이것을 기초로 해서 영원한 생명을 얻을 수는 없다. 영원한 생명은 하나님의 은혜로운 선물이기 때문이다. 게다가 이것은 오직 우리 주 예수 그리스도안에서만이 가능하다.
- Paul concludes the chapter as well as verses 20–22 in verse 23, the justly well-known for the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.With the image of wages, Paul adds another metaphor to those he has already used—baptism, the transfer from one kingdom to another, the old self, rendering a force powerless, joining an army, slavery, and harvest imagery. This is close to the harvest theme, for it denotes payment for services rendered. In fact, we again have a military image (Käsemann 1980; Schreiner 1998) denoting the wagespaid soldiers for serving their country. So sin is a ruler giving to his army what they have earned, namely eternal death (as in v. 21). This is certainly the worst wagesever paid anyone, but it is also true that this is earned by a lifetime of rejecting God and deliberately choosing sin. As Dunn says (1988a:349), death is “sin’s final payoff” (shame, 6:21, could be called an earlier payoff). In fact, deathhere is both the physical death that ends this earthly life and the eternal death that follows, though the latter is primary. While death is typified as wages,eternal life is seen as a gift.The contrast is deliberate (see also 5:21). One is judged by works (Rev 20:12–14) but cannot earn eternal life on the basis of works (see 3:20, 27–28; 4:2–5, 14; Eph 2:8–9; 2 Tim 1:9; Tit 3:5). Eternal life is God’s gracious gift. Moreover, this is all possible only in Christ Jesus our Lord,a formal title stressing his lordship that appears also in 1:4, 7; 5:1, 11, 21; 7:25; 8:39; 13:14; 15:6, 30. Here it says that the gift of eternal life is only possible in Christand his lordship over salvation.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 166.
- Verse 23 not only explains the contrasting “outcomes” of death and life, but also brings the chapter to a fitting conclusion. That sin leads to death has been a background motif since 5:12. Only by remembering the dark side of life outside of Christ can we truly appreciate God’s “gift” to us, the gift of his grace that brings “eternal life in Christ Jesus our Lord.” As Lloyd-Jones points out, this verse makes three contrasts basic to Paul’s teaching in this part of the letter:
the master that is served—sin versus God
the outcome of that service—death versus eternal life
how that outcome is reached—a “wage” earned versus a “gift” received.
Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2000), 212.
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