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30 What shall we say, then? sThat Gentiles who did not pursue righteousness have attained it, that is, ta righteousness that is by faith; 31 but that Israel uwho pursued a law that would lead to righteousness4vdid not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the wstumbling stone, 33 as it is written,
x“Behold, I am laying in Zion ya stone of stumbling, and a rock of offense;
zand whoever believes in him will not be aput to shame.”
s[ch. 10:20]
tch. 1:17; 3:21, 22; 10:6; Gal. 2:16; 3:24; Phil. 3:9; Heb. 11:7
u[ch. 10:2, 3; 11:7]
4Greek a law of righteousness
v[Gal. 5:4]
wSee 1 Pet. 2:8
x1 Pet. 2:6, 7; Cited from Isa. 28:16; [Ps. 118:22]
yIsa. 8:14
zch. 10:11
aIsa. 49:23; Joel 2:26, 27
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 9:30–33.
30-31절) 하나님의 선택을 받지 못한 이방인들, 의를 따르지 아니한 이방인들은 믿음으로 말미암아 의를 얻었고 반대로 하나님의 선택받은 백성인 이스라엘, 의의 법을 따라간 이스라엘은 율법에 이르지 못했다.
이방인들과 이스라엘의 차이는 그들이 가지고 있는 특권(하나님의 선택, 율법)에도 불구하고 바른 믿음의 유무에 달려있다. 이스라엘은 믿음이 아니라 자신들의 개인적인, 인간적인 행위를 통해서 의를 이루는 노력을 했지만 이것은 실패했다. 왜냐하면 하나님께서는 무엇을 행했는지를 기반으로 하는 그들의 행위를 기초로 그들을 구원하시지 않기 때문이다. 왜냐하면 그 누구도 행위로는 율법의 요구를 이룰 수 없는 죄인들이기 때문이다.
유대인들이 의의 율법을 추구하는 동안 이방인들은 의를 따르지 않았다. 본문의 추구하고 얻는 이 표현은 마치 결승선을 향해 내달리는 경주를 떠오르게 한다.(빌 3:12-14) 그런데 아이러니한것은 유대인들은 내달렸지만 결승선에 도달하지 못했고 도리어 이방인들은 이것을 추구하지 않았는데 의를 얻게 된 것이다. 결승선에 도달하는 방법, 하나님과의 의를 얻는 방법은 다름아닌 믿음을 통해서만 가능하기 때문이다. 의를 얻기 위한 정당한 반응은 율법을 지키거나 착한 삶을 살아내는 것이 아니라 오직 그리스도의 대속의 은혜, 희생을 통해서 하나님께 돌아서는 믿음을 가지는 것이다. 이것은 지금도 마찬가지이다.
- Righteousness was the key concept in 1:16–17 and 3:21–26, where it referred in a forensic sense to the judicial act of God in declaring us innocent and in “right” standing with him. Paul introduces this idea once more to explain why the Gentiles rather than Israel have come into God’s family. In her ignorance Israel is zealous(10:2) for the wrong thing, namely, their own(10:3) works righteousness centered on the law rather than God’s righteousness that can only come via faith. But Christ is the end of the law(10:4); the law is no longer a valid approach to God. Paul begins the section with two questions (9:30, 32). First, he opens with his characteristic what then shall we say?(3:5; 4:1; 6:1; 7:7; 8:31; 9:14), indicating another response to the question of God turning from Israel to the Gentiles. Paul begins with the Gentiles. In verses 30–31, there are two contrasts between the Gentiles and the Jews:
- 1. The Gentiles did not pursue righteousnesswhile the Jews pursued a law of righteousness.*Paul is hardly saying that no Gentiles sought moral righteousness; rather, he is echoing 1:18–32 on the depravity of their minds and especially the fact that they never sought a right standing with God. Again the emphasis is not on ethical living but on relationship with God. The Jews, however, sought a law of righteousness,a deliberately chosen phrase that means they sought the law as a path to righteousness. The imagery of “pursuing/attaining” (compare Phil 3:12–14) invokes the picture of a racecourse, running toward a goal (so Käsemann 1980; Fitzmyer 1993b; Schreiner 1998; contra Dunn 1988b; Moo 1996). It connotes an energetic pursuit. So the Gentiles did not seek right standing with God yet found it while the Jews sought it with all their strength and failed.
- 2. The Gentiles obtained … righteousnesswhile the Jewish people did not. They attained it by faith.The contrast between faith and law that dominated chapters 4–7 continues here. The only possible way to find that right relationship with God is to realize it only “comes by faith.” The proper response is not keeping the law or living in the right way but only turning to God in faith on the basis of Christ’s atoning sacrifice. We have now come full circle. Since it is only possible to gain a right standing with God by faith, it does not matter who has run after it, for we cannot attain it by our own efforts. It is a gift of God attainable only on the basis of faith.
- *9:31Law of righteousnesshas been variously interpreted: (1) Lawcould mean “principle” as in 3:27; 7:21, 23; and 8:2 (so Sanday and Headlam 1902; Murray 1968) so that Israel was seeking a right relationship with God; but the whole context of legal righteousness based on the law in 10:4–5 makes this unlikely. (2) It could be “righteousness obtained from the law” (so Chrysostom; Calvin 1979; rsv; njb), but then one would expect Paul to have the order “righteousness of the law,” and he does not. (3) It might refer to “the righteous law,” but that would not fit the use of “righteousness” throughout this section. (4) The best option is to take this as the pursuit of “the law that promises righteousness” or “produces righteousness,” because this fits the grammar of the phrase and the thrust of the context (so Godet 1969; Cranfield 1979; Dunn 1988b; Morris 1988; Moo 1996; Schreiner 1998).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 260–262.
32절) 그 이유는 바로 이스라엘 백성들이 믿음을 의지하지 않고 행위를 의지했기 때문이다. 그들은 겸손하게 믿음으로 하나님의 율법의 말씀을 순종하지 않고 그들 자신의 의를 드러낼 수단으로 율법을 사용했다. 이러한 율법의 사용은 필연적으로 그들을 거치는 돌에 부딪히게 한다.
- The second question (Why not?)seems to bring back the imaginary opponent who asks why Israel has not attained right standing with God (v. 32). The answer sums up chapters 4–8, they pursued it not by faith but as if it were by works.There is actually no verb here, so some have “they live not by faith but by works” (so Käsemann 1980). But that does not fit the context well, so the idea of pursuing or trying to attain is best. The faith/works antithesis has been often emphasized (3:20, 27–28; 4:2, 6; 9:11), and as elsewhere their pursuit of righteousness is not at fault but rather their trying to attain it by works. It was not wrong to pursue the law, but to make it the locus of salvation in light of the Christ-event meant that they rejected God’s Messiah and the salvation he made possible. Because of Christ’s atoning sacrifice, salvation could only be attained by faith not works (for the debate with Sanders, Dunn and others on this, see the discussion on 3:20 as well as Schreiner 1998:539–40). The interesting as if it weremay have be added to heighten the contrast between faith and works (Murray 1968; Morris 1988), or perhaps to emphasize the illusion of their perspective on the law (Cranfield 1979; Dunn 1988b).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 262.
33절) 사 28:16절의 이 “한 돌, 견고한 기촛돌”은 누군가에게는 걸림돌이 되고 누군가에게는 디딤돌이 된다. 예수께서 우리의 인생과 삶에 디딤돌, 반석이 되시는가 아니면 걸림돌, 거치는 바위가 될 것인가는 바로 그분을 믿는 믿음에 달려 있다.
- Paul quotes Isa 8:14; 28:16, which 1 Pet 2:4–8 also brings together (cf. Ps 118:22 in Mark 12:10 and parallels; see notes on Mark 12:10; 1 Pet 2:4–10).
- cf. compare, confer
- 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.
이신칭의의 이 교리가 이스라엘에게는 거치는 돌이 되었다. 구원은 전적으로 은혜로, 거저 받는 것이다. 그런데 이것이 도리어 잘못된 자존감에 찬 이들에게 거치는 돌이 되는 것이다. 그들은 너무나 교만해서 우리를 구원하시는 하나님의 자비를 받아들일 수 없는 것이다. 인간들의 자존심은 자신들의 구원에 있어서 자신이 무언가 일익을 담당해야만 한다고 생각하는데 그것이 그들에게 결정적인 거침돌이 되는 것이다.
- Justification by faith was a stumbling block to Israel. It stood in the way of their own popular religious philosophy of works and became the obstacle that brought about their fall. Paul mingled two passages from Isaiah to describe the situation (Isa 8:14; 28:16). In Zion was placed a stone that made people stumble and a rock that would trip them up.39Those who placed their trust in Christ, however, would never be disappointed.40What was true in Paul’s day remains true today. Sinners still reject the righteousness of God because they cannot earn it. It is absolutely free. They stumble over the offer because it deprives them of any proprietary involvement in their own salvation. It is pride that brings people down. How deeply ingrained is our rebellious self-esteem! Too proud to accept God’s willingness to forgive, sinners stumble headlong into eternity with their stubborn sinfulness intact.
- 39σκάνδαλον originally referred to the bait stick in a trap.
- 40The antecedent of αὐτῷ is λίθον, which stands for Christ. These two verses were used in the early church to defend the messiahship of Jesus (cf. 1 Pet 2:6, 8).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 206.
33절에서 부끄러움을 당하지 않는다라는 표현은 일반적으로 마지막 날에 심판을 받지 않을 것이다라는 의미이다.
- The citation in verse 33 conflates Isaiah 8:14 and 28:16, both of which describe the Assyrian threat. Isaiah 8:14, the source of the first two lines, is a warning that God will judge Israel, “a stone that causes men to stumble,” and Isaiah 28:16, the source of the last two lines, is a promise that God will deliver Israel, “a precious cornerstone for a sure foundation.” The verse provides an excellent summary of the message about Israel in this section—those who “believe” (niv, trusts) will be saved and those who stumblewill be destroyed. For those Jews who have rejected their Messiah, Christ has become a stone that causes men to stumble and a rock that makes them fall,with both “stumbling” and “offense” (niv, fall) referring to destruction at the last judgment. For those Jews (and Gentiles) who believe in him, there will be no shame,meaning not so much a lack of embarrassment as vindication at the last judgment (shamein both Old Testament and New Testament often refers to eschatological judgment, so Käsemann 1980; Dunn 1988b; Schreiner 1998).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 263.
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