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19 You will say to me then, “Why does he still find fault? For zwho can resist his will?” 20 But who are you, O man, ato answer back to God? bWill what is molded say to its molder, “Why have you made me like this?” 21 cHas the potter no right over the clay, to make out of the same lump done vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience evessels of wrath fprepared for destruction, 23 in order to make known gthe riches of his glory for vessels of mercy, which he hhas prepared beforehand for glory— 24 even us whom he ihas called, jnot from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea,
k“Those who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’ ”
26 l“And in the very place where it was said to them, ‘You are not my people,’
there they will be called m‘sons of the living God.’ ”
27 And Isaiah cries out concerning Israel: n“Though the number of the sons of Israel3be as the sand of the sea, oonly a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted,
pq“If the Lord of hosts had not left us offspring,
rwe would have been like Sodom
and become like Gomorrah.”
z2 Chr. 20:6; Job 9:12; Dan. 4:35
aJob 33:13
bIsa. 29:16; 45:9
cIsa. 64:8; Jer. 18:6
d2 Tim. 2:20
e[ver. 21, 23; Acts 9:15]
f[Prov. 16:4; 1 Pet. 2:8]
gEph. 3:16; See ch. 2:4
h[ch. 8:29]
iSee ch. 8:28
jSee ch. 3:29
kCited from Hos. 2:23; [1 Pet. 2:10]
lCited from Hos. 1:10
mSee ch. 8:14; Matt. 16:16
nCited from Isa. 10:22, 23; [Hos. 1:10]
3Or children of Israel
och. 11:5
pCited from Isa. 1:9
qJames 5:4
rDeut. 29:23; Isa. 13:19; Jer. 49:18; 50:40; Amos 4:11
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:19–29.
19절) 바울은 14절에 이어서 다른 질문을 던진다. 그 질문은 바로 “그렇다면 하나님이 잘못이 있으신가? 누가 그 분의 뜻을 대적할 것인가?라는 것이다. 이는 하나님의 주권에 대한 도전의 질문이다.
20-21절) 이 질문에 대해서 바울은 누가 감히 창조주에 대하여 피조물이 반문할 수 있는가라며 토기장이의 비유를 들어 설명한다. 토기장이가 진흙으로 귀한 그릇을 만들지 아니면 천히 쓸 그릇을 만들것인지 자유로 만들 수 있다는 것이다.
토기장이의 비유는 구약에서 반복적을 등장하는 비유이다. 하지만 이 비유는 바울이 인간의 책임을 부정하는 것을 의도하지는 않는다. 인간의 선택과 결정은 중요하다. 하지만 하나님의 주권은, 구원과 영원한 심판을 포함해서 무엇보다 중요하다. 우리는 하나님의 주권과 인간의 책임을 어느것 하나 부인하지 않으면서 확신해야 한다.
- The references are to Isa 29:16; 45:9 and to the widespread OT comparison between God and the potter (e.g., Job 10:9; 38:14; Isa 64:8; Jer 18:1–6). God has the right to treat his human creatures as he chooses. Paul does not intend to deny human responsibility; as his repeated emphasis on the importance of faith reveals, human decisions are significant. But God’s sovereignty over all things, including salvation and eternal condemnation, is a foundational theme of the Bible. We must affirm both God’s sovereignty and human responsibility without denying one or the other.
- OT Old Testament
- e.g. for example
- 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), 2309–2310.
- Paul challenges the legitimacy of this complaint. He is saying not that there is no answer, but rather that there is no right to ask such a thing. While some think O manis equivalent to “my dear sir,” it is far more likely that there is a deliberate contrast between manand Godto indicate that the objection comes from a purely human perspective (so Cranfield 1979; Dunn 1988b; Fitzmyer 1993b; Schreiner 1998; contra Barrett 1957; M. Black 1973). Finite humanity has neither the right nor the understanding to talk back to Godin this way. As a created being, the creature cannot tell the creator how to act, nor can the creature question the way the creator has decided to operate. Morris (1988:364) comments, “ ‘Little, impotent, ignorant man’ (Wesley) is set over against the great God whose purpose runs through the whole creation and who moves people and nations.” To anchor this Paul cites part of Isaiah 29:16 lxx (Shall what is formed say to him who formed it)and then adds a portion that may reflect Isaiah 45:9 (Why did you make me like this?).Both passages in Isaiah are part of the metaphor of the potter and the clay, so this is a natural introduction to verse 21. Isaiah was also speaking of God’s judgment upon his people Israel. Once more, the creature has no place criticizing the creator. It is like a small child “talking back” to their parents. In most families that provides grounds for punishment, which is also true in the family of God.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 251–252.
인간의 이성은 하나님의 주권과 인간의 자유와 조화를 이룰 수 없다. 하지만 이 둘 모두 성경에서 분명하게 가르친다. 이 둘을 설명하기 위해서 다른 어떤 것을 조정해서 맞추려고 해서는 안된다. 이는 설명을 위해서 너무 노력할 수록 자기 모순된 설명을 하게 되기 때문이다. 하나님의 주권과 인간의 자유를 너무 작위적으로 설명하려는 것은 더 큰 문제를 일으키게 된다는 것이다.
- If Paul had said nothing more on the subject, it would be reasonable to conclude that God exercises his absolute power in an unqualified sense. But Paul had not as yet given us the entire story. God is not an arbitrary despot who does what he wishes without regard for anyone or anything. In the very next verse (v. 22) Paul told of the great patience God showed toward those who deserve wrath. And in the following chapter he discussed the liberty and responsibility of human beings. God’s freedom operates within a moral framework. Human logic cannot harmonize divine sovereignty and human freedom, but both are clearly taught in Scripture. Neither should be adjusted to fit the parameters of the other. They form an antinomy that by definition eludes our best attempts at explanation.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 202.
22-23절) 하나님께서 당신의 진노를 나타내시고 당신의 능력을 드러내고자 멸하도록 준비된 진노의 그릇을 멸망시키지 않으시고 오래 참으심으로 남겨놓는다거나 하나님을 위하여 영광을 받기로 예비하신 긍휼의 그릇에 대하여 영광의 풍성함을 알게하셨다고 하나님에게 감히 무슨 말을 할 수 있겠느냐?
하나님께서는 당신의 진노와 자비를 드러낼 세상을 창조하셨다. 참으로 그분의 자비는 그분의 정당한 진노의 배후에 비추인다. 이로 인해 어떤 사람의 구원은 하나님의 놀라운 은혜와 사랑으로 인한 것임을 보여준다. 만약 이것이 이해하기가 어렵다면 그것은 사람들이 하나님이 그들의 구원에 빚을 지고 있다고 잘못 생각하기 때문이다.
- God created a world in which both his wrathand his mercywould be displayed. Indeed, his mercy shines against the backdrop of his just wrath, showing thereby that the salvation of any person is due to the marvelous grace and love of God. If this is difficult to understand, it is because people mistakenly think God owes them salvation!
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2173.
25-26절) 바울은 호세아의 글 호 2:23과 1:10을 인용하면서 하나님께서 자신의 백성이 아닌 자들을 자신의 백성이라고, 사랑하지 아니한 자를 사랑한 자라고 부르신다라고 말씀하신다. 하나님께서 이방인들을 구원으로 부르시면서 마치 이스라엘을 구원하실때 하나님께서 자격이 없는 자들에게 자비를 보이셨던 것처럼 죄인들을 자신에게로 부르신다. 그 누구도 하나님의 은혜를 이용할 수 없다. 하나님께서는 누군가를 구원으로 부르시면서 그의 백성이 아닌 그들에게 과분한 자비를 보여주신다.
- Paul quotes Hos. 2:23 and 1:10 to illustrate the stunning grace of God—that those who are not my people … will be called “sons of the living God.”In calling the Gentiles to salvation, God calls a sinful people to himself, just as in saving Israel he showed mercy to the undeserving. No one can presume on God’s grace. In calling anyone to salvation, he shows undeserved mercy to those who were not his people.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174.
27-29절) 바울은 또한 이사야의 글(사 10:22-23, 1:9)을 통해서 이스라엘의 일부, 남은자만 구원을 받을 것이다라고 말한다. 참으로 이스라엘은 소돔과 고모라처럼 멸망되어야 마땅하지만 하나님께서는 자비를 베푸셔서 일부를 남기셨다.
- The fact that only some of Israel would be saved was prophesied in Isa. 10:22–23. Most of Israelwas judged, and only a remnantexperienced salvation. Indeed, as Isa. 1:9 says, Israel deserved to be wiped out like Sodom and Gomorrah, but God had mercy and spared some.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174.
- Turning to the plight of the Jewish nation (v. 27), Paul quoted Isaiah, who declared that though the Israelites were as countless as the sands of the sea, only a remnant would be saved (Isa 10:22).35The Lord would carry out his judgment “fully and without delay” (TCNT).36Isaiah again was quoted, noting that unless the Lord Almighty had left the Israelites a few descendants, they would have been like Sodom and Gomorrah (cf. Gen 19:24–29). So Paul was saying that God had brought together in his p 204 new order those of faith regardless of their ir national background. Although he worked out his redemptive plan through his Son Jesus, a descendant of David in terms of his human nature, his new people are comprised of those who are Gentile by birth as well as Jewish. It is faith, not national origin, that brings a person into the family of God.
- 35κράζει, “cries out,” carries with it a note of urgency. E. Käsemann, sees it as indicating “inspired, proclamatory speech” (Commentary on Romans, trans. and ed. G. W. Bromiley [Grand Rapids: Eerdmans, 1980], 275).
- TCNT Twentieth Century New Testament
- 36συντελῶν and συντέμνων are participles meaning “bringing to pass” and “cutting short.” Moffatt translates “with rigour and dispatch.”
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 203–204.
본문은 유대인과 이방인들 사이에 되풀이하여 일어나는 주제를 다룬다. 그것은 바로 하나님께서 유대인과 이방인들을 부르시는 것이다. 이것은 키아즘 구조로 되어 있다.
- aGod calls people from the Jews (v. 24b)
- bGod calls people from the Gentiles (v. 24c)
- b´The OT confirms that God calls people from the Gentiles (vv. 25–26)
- a´The OT confirms that God calls people from the Jews (vv. 27–29)
- 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), 2310.
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