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13 For ethe promise to Abraham and his offspring fthat he would be heir of the world did not come through the law but through the righteousness of faith. 14 gFor if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For hthe law brings wrath, but iwhere there is no law jthere is no transgression.
16 That is why it depends on faith, kin order that the promise may rest on grace and lbe guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, mwho is the father of us all, 17 as it is written, n“I have made you the father of many nations”—in the presence of the God in whom he believed, owho gives life to the dead and calls into existence pthe things that do not exist.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 4:13–17.
더글라스 무는 4장의 본문을 4 단계로 구분한다. 먼저는 3-8절로 믿음은 행위와 무관함을, 9-12에서는 할례와 무관함을, 13-16절에서는 율법과 무관함을, 그리고 마지막으로 17-21절에서는 시력과는 무관한 믿음에 대해 말한다고 했다. 13-22절 사이에 언약이라는 단어가 4번 등장한다.
- Moo identifies (1996:273) four stages in this chapter: faith “apart from works” in verses 3–8, faith “apart from circumcision” in verses 9–12, faith “apart from the law” in verses 13–16, and faith “apart from sight” in verses 17–21. Here the third aspect is primary, as Paul turns to the promise God had given in the Abrahamic covenant. The key term is promise, appearing four times in verses 13–22 (with the verb adding a fifth reference). The problem comes with the identification of the promise, namely, that Abraham would be heir of the world, since the Abrahamic covenant says only that he would have descendants (Gen 12:2; 13:16; 15:5; 17:5–6), be a source of blessing to the nations (Gen 12:3; 18:18; 22:18), and inherit the promised land (Gen 12:7; 13:15; 15:7; 17:8). It is likely that this is a summation of these from the standpoint of the universal effects of the coming of the Messiah. Abraham and his offspring would inherit the world through the victory of Christ over the world (in Rev 22:5 the saints “will reign for ever and ever”). Here the contrast in the two possible means (through) by which this would be accomplished is uppermost. This inheritance cannot be achieved through law but only through the righteousness that comes by faith, in contrast to the Jewish view that the promises given to Abraham were mediated through the law.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 113–114.
13절) 아브라함이나 그 후손(씨, 자손)에게 주신 약속은 그가 세상의 상속자가 될 것이라는 것인데 이는 율법을 통해 된 것이 아니고 믿음의 의를 통해 된 것이다. 본문에서 믿음을 통한 언약이 아브라함에게 국한 된 것이 아니고 이후의 모든 믿는 자들을 위한 것임을 설명하고 있다.
- heir of the world. The OT focuses on the land of Israel as the “inheritance” that Abraham and his descendants would receive (Gen 12:7; 13:14–15; 15:7, 18–21; 17:8; see Exod 32:13). But from the beginning, God promised that Abraham would be the means by which “all peoples on earth [would] be blessed” (Gen 12:3). Later parts of the OT (e.g., Isa 11:10–14; 55:3–5) and some Jewish traditions (in the Apocrypha, see Sirach 44:21; in the OT pseudepigrapha, see Jubilees 19:21; 2 Baruch 14:13; 51:3) stress that God’s promise to Abraham and his descendants is universal. Paul, reflecting certain OT texts (e.g., Isa 65:17–25), pushes this universalization further, suggesting that the entire cosmos has replaced the promise of a particular land on this earth (see the language of “new creation” in 2 Cor 5:17; Gal 6:15; see also the “new heaven” and “new earth” of Rev 21:1–5).
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), 2299.
시 37편에서 다윗은 이스라엘이 땅을 기업으로 받을 것에 대해서 노래했다. 이 약속은 율법의 순종으로 주어지는 것이 아니라 믿음에 근거한 것이다.
- Five times in Psalm 37 David spoke of Israel as inheriting the land and dwelling therein forever (Ps 37:9, 11, 27, 29, 34; cf. Matt 5:5). This promise was not given to Abraham in the context of obedience to law.60 It had its roots in faith. It rested on the “faith-righteousness” (Montgomery) of the patriarch. Any idea that the inheritance depended on keeping the law would have serious p 127 consequences. For one thing, it would invalidate the principle of faith (v. 14).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 126–127.
14절) 바울은 만약 칭의와 영원한 기업이 개인적인 노력을 통해서 성취되는 것이라면 믿음과 약속 모두 헛것이 된다라고 주장한다. 또한 믿음은 불필요한 것이 된다. 또한 행위와 율법에 대산 순종으로 충분하다면 하나님의 약속은 필요없어진다.
- If the inheritance comes to those who live by law, Paul maintains, both faith and the promise given to Abraham and his offspring are nullified. In other words, if it were possible to be righteous and thus gain an eternal inheritance on the basis of personal achievement, then faith would be unnecessary. If works and obedience were sufficient, the need for God’s promise would be removed. The language Paul uses is particularly strong. Faith would have no value, that is, be “emptied” of its purpose and role in God’s plan of salvation. The promise would be worthless, that is, rendered null and void, robbed of its effectiveness. The tense of both verbs refers to an ongoing state of affairs. Paul made this point earlier in Galatians 3:18, “For if the inheritance depends on the law, then it no longer depends on a promise.” Law and promise are antithetical; the inheritance must stem from one and not the other. Paul’s whole point in chapter 4 is that Abraham exemplifies the fact that divine promise rather than the law is the sole basis, as in Galatians 3:18, “but God in his grace gave it to Abraham through a promise.” Stott says it well (1994:131), “Law and promise belong to different categories of thought, which are incompatible. Law-language (‘you shall’) demands our obedience, but promise-language (‘I will’) demands our faith. What God said to Abraham was not ‘Obey this law and I will bless you,’ but ‘I will bless you; believe my promise.’ ” This state of affairs is just as critical today as in Paul’s day. Too many churches center on law rather than grace, and too many Christians are placing their trust in what they are doing rather than in the One on whom they are believing. The level of commitment on the part of the average Christian all too often seems to be going down rather than up.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 114.
15절) 율법은 진노를 가져옵니다. 그러나 율법이 없는 곳에는 범법도 없습니다. 본문에서 바울은 가능성이 아니라 실제를 이야기하고 있다.
- the law brings wrath. Sinful humans cannot fulfill God’s good and holy law (7:12). The law cannot liberate sinners from their helplessness but simply confirms that they, indeed, fall far short of God’s standard (3:20; 5:20; 7:7–11). transgression. Greek parabasis; specifically violating a law or commandment that one is formally responsible to obey (2:23; 5:14; Gal 3:19; 1 Tim 2:14). The law, then, brings wrath down on God’s people because it formally and in detail spells out their responsibility to honor God—a responsibility that sin prevents them from discharging.
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), 2299.
율법이 없는 곳에서는 율법을 범할 수 없다. 죄가 여전히 존재하지만 특정한 범법, 죄를 범함으로 여기지 못한다.
- Where there is no law, there can be no breaking of law. Sin would still exist, but it could not be designated as the specific transgression of a law (cf. Rom 5:13; 7:7–11).
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 127.
하나님께서는 인간들에게 진노를 부으시기 위해서 율법을 만드시지 않았다. 도리어 그분 자신과의 관계를 유지하기 위한 수단으로서 율법을 주셨다. 그러나 인간은 율법을 지킬수 없어서 죄가운데 빠졌다. 그리고 죄는 진노를 불러온다. 바울은 여기서 자신의 논지를 제시가히 위해서 법적 논쟁을 진행한다. '율법이 없는 곳에는 범법도 없다."율법의 목적은 범법을 지적하기 위해서 이다.
-In fact, Paul adds, the actual effect of the law is wrath, that is, God’s wrath on sinners (4:15)*. At first glance this does not seem right. Why would God devise a mechanism that would produce not salvation but wrath? But this is the wrong way to look at the situation. God did not create the law in order to pour wrath upon humanity. Rather he gave the law as a means of maintaining a right relationship with himself. However, people cannot keep the law, and so they fall into sin; sin produces the wrath. Paul uses a legal argument to make his point: where there is no law there is no transgression. The purpose of the law is to point out transgression. As Fitzmyer observes (1993a:385), “The prescriptions of the law, because they are not observed, produce transgressions (Gal 3:19) and so promote the reign of sin.” This then brings the wrath of God down upon the sinner. If there were no law, there would be no way to identify what connotes transgressing the law. But God indeed did give his law, so there is transgression, referring to the violation of specific written decrees. Yet note also that Paul carefully does not say there is no sin without law, simply that those sins cannot be identified as transgressions. From this standpoint also, God’s wrath is not simply his anger against sin but his judicial wrath against the transgression of his law. This is a more serious situation. Sin in general does bring about God’s wrath (Rom 1:18), but it is not deliberate transgression since the laws have not been given. However, once God’s law is revealed, the sins are deliberate and therefore more serious.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 114–115.
16절) 본문에서 말하는 왜 그것이 믿음에 근거하는지에 대한 내용은 바로 13절에서 말하는 세상의 상속자가 되리라고 하신 언약을 말한다.
믿음과 은혜의 관계
- Faith means trusting in another, not in one’s own efforts. Faith therefore corresponds exactly to grace, which involves trusting God’s gift of unmerited favor.
17절) 아브라함을 많은 민족의 조상으로 세우신 분은 바로 하나님이시다. 그분은 죽은 자를 살리시며 무로부터 유를 창조하시는 분이시다.
- Calls into existence the things that do not exist underscores the doctrine of creation ex nihilo or “out of nothing.” Before God created the universe (Gen. 1:1), only God existed, nothing else. Paul uses this general truth to affirm the great power of the God whom Abraham trusted: Abraham believed in a God who could raise the dead and summon into existence what did not exist (e.g., new life in Sarah’s womb).
바울은 본문을 통해서 몇가지 이야기를 하고 있다. 첫째는하나님의 무로부터의 창조(엑스 니힐로)이다. 두번째로 유대인들은 '죽은 자를 살리신다'를 이방인의 회심을 표현할때 사용했다. 세번째로 하나님께서 아브라함의 죽은몸과 사라의 태의 죽음속에 생명을 주심으로 이삭을 탄생케 하셨다. 네번째로 하나님은 예수님을 죽은자 가운데서 일르켜세우심으로 예수님의 죽음 몸에 생명을 주셨다.
- Paul probably intends four related ideas: (1) “Calls into being things that were not” alludes to God’s creating all things from nothing (ex nihilo; cf. Isa 41:4; 48:13). (2) Jews used the phrase “gives life to the dead” to refer to conversion from paganism (especially in the OT pseudepigrapha, Joseph and Asenath). (3) God gave “life” to the “dead” body of Abraham and the “dead” womb of Sarah in the miraculous birth of Isaac (v. 19). (4) God also gave “life” to the dead body of Jesus by raising him from the dead (v. 24).
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), 2299.
- Paul then described God in two ways. First, he is the one who is able to bring the dead to life. In the context of Abraham’s faith the reference is to the promise of God to Abraham that he and Sarah would bear a child in their old age (Gen 17:15–21; 18:11–14).66 The ability of God to quicken the dead is seen in its clearest light in the resurrection of Jesus (note vv. 24–25). God also is portrayed as the one who calls into existence things that are not. The immediate reference could be to the calling into existence of the child Isaac yet unborn at that time. The neuter plural participles, however, suggest a broader context. The point is not that God speaks of things that do not exist as though they did but that he speaks the nonexistent into existence (Heb 11:3; 2 Pet 3:5).67 By definition the Creator brings into existence all that is from that which never was. Anything less than that would be adaptation rather than creation.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 128.
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